Matcikineu, Terrible-eagle, sat dozing2 in the dusk in his round, rush-mat wigwam. The fire smouldered, but random3 drafts, slipping in through the swinging mat that covered the door, encouraged little dancing flames to spring up, and these illumined the far interior of the lodge, so that it was possible to observe its furnishings down to the mustiest cranny.
Around the inner circumference5 of the wigwam, ran a broad rustic6 bench, supported by forked sticks and thickly strewn balsam boughs7 on which lay bearskin robes. The inner wall of the home was hung with woven reed mats, bearing designs in color, of angular figures and conventional floral motifs9. Over Terrible-eagle’s head, on smoke encrusted poles, swung several mat-covered, oval bundles, festooned with age-blackened gourd10 rattles12, war clubs, and utensils13 and weapons of unusual portent14. These were his sacred war and hunting bundles, packets of charms whose use and accompanying formul? he had obtained personally from the Gods, while fasting, or purchased at a great price from others more fortunate than he. For Terrible-eagle was a renowned15 war leader, a hunter, and the greatest of all M?tc Mit?w?k, Masters of the Grand Medicine Society, a secret fraternal and medical organization, to which, in one form or another, nearly every Indian of influence in all the Great Lakes and Central Western region belonged.
The door covering was quietly thrust aside and An?m, a wolf-like dog, trotted16 in to curl up by the fire, while after him, first dropping a load of faggots from her shoulders, stumbled Wábano-mit?mu, Dawn-woman, wife of Terrible-eagle, who crouched17 down grumbling18 to enter the lodge, and turned on her time-gnarled knees to drag the kindlings in after her.
Roused by the noise, Terrible-eagle stretched and yawned, then reached over his head and took down a calabash-shell rattle11, which he began to shake gently, while Dawn-woman shoved aside the 64 birch-bark boxes that cluttered19 the floor, stirred up the fire in the round, shallow pit where it was glowing, and set among the hot embers a large, round, deep, pointed-bottomed kettle of brown earthenware20, the base of which she screwed into the ashes by a quick, circular twist of the rim21. Into this kettle she poured some water from a birch-bark pail; and, when it began to simmer, added a quantity of wild rice, smoked meat, and dried berries, which she stirred with an elaborate wooden-spoon paddle.
The random swish of Terrible-eagle’s rattle now began to articulate itself in the form of a tune23, the motif8 of which might have been borrowed from the night babblings and murmurings of a woodland brook24. It rose like the prattle25 of water racing26 down stony27 riffles; it fell to the purring monotone of a little fall burbling into a deep pool.
Then, suddenly, Terrible-eagle raised his voice in song—a song without meaning to the uninitiated—yet a song potent28 with the powers of Manitous, and ancient as the pine forests.
“Ni mánituk, h?wat?kuk, kê’nê?min?m.”
“You, my gods, I am singing to you!”
“Look you, old fellow,” cried Dawn-woman, squatting29 beside her cooking, “why do you sing that sacred song? There is no need to rehearse the chants of the Manitous when ice binds30 the rivers, and snow blankets the land! When new life dawns with the grass blades in the spring, then we will need to refresh our memories; not now, while the gods sleep like bears.”
“Silence, old partner! You do not know everything! Even now there comes one seeking the knowledge of the path our brethren and fellows have trod before us. Listen!”
The lodge was hushed with the heavy silence of the Wisconsin forest in midwinter. Then came the crunch32 and squeak33 of approaching snowshoes slipping over the crusted drifts.
“N’hau, Dawn-woman! Prepare the guest place, spread robes behind the fire, dish out a bowl of soup! Some one of our people desires to enter!”
The noise ceased before the doorway34, and Terrible-eagle, now hunched35 before the fire, paused before dropping a hot coal on the tobacco in his red stone pipe, to bid the guest to enter. “Yoh!” came the hearty36 response, and a tall, dark warrior37, bareheaded save 65 for a fillet of otter38 fur around his brows, ducked under the doorway and silently passed round the fire, on the left, to the guest place, where he seated himself, cross-legged, on a pile of robes. He was clad in a plain shirt of blue-dyed deerskin, deeply fringed on the seams, in flapping, leather leggings, high soft-soled moccasins, and a leather apron39 handsomely embroidered40 with colored porcupine41 quills42 wrought43 in delicate, flowered figures. He bore no weapon, and on his swarthy cheeks two round spots of red paint were seen in the firelight.
After the newcomer had eaten a bowl of steaming stew44 with the aid of a huge, wooden ladle, he lay back among the robes, puffing45 comfortably on a long-stemmed pipe with bowl of red stone, filled and lighted for him by the old man. As the cheerful odor of tobacco and kinnikinick permeated46 the lodge, the stranger began to speak. He informed the old people that his name was Muhw?sê, Little-wolf, of the Wave clan47 of the Menomini, that he had come all the way from M?tc Suam?ko, the Great Sand Bar village on the Green Bay of Lake Michigan; that the young men had opened their war bundles, and danced preparatory to going to war against the Sauk, but that the Sauk had heard the news and fled southward. He ended with all the gossip and tittle-tattle of his band.
It was not until Dawn-woman slept, and the stars were visible in the winter sky through the smoke hole of the lodge, that Little-wolf went out abruptly48, and returned bearing a huge bundle which he dumped on the floor at the feet of Terrible-eagle, and silently took his place on the lounge once more.
With trembling hands the old man undid49 the leathern thongs50 and unwrapped the bearskin with which the bundle was enclosed, and spread before him an array of articles that brought an avaricious51 sparkle to his red-rimmed eyes.
“Nimá, nékan! Well done, my colleague!” he exclaimed. “These are valuable gifts, and in the proper number. Four hatchets52, four spears, and four knives of the sacred yellow rock (native copper53), four belts of white wampum, and four garments of tanned deerskin, embroidered with quillwork, with much tobacco. Surely this gift has a meaning?”
“Grandfather! You to whom nothing is hard,” replied the visitor. “It is true that I am nobody. I am poor—the enemy 66 scarcely know my name. Yet I am desirous of eating the food of the Medicine Lodge, as all the brethren have done who have passed this way before me!”
“N’hau, my grandson! I shall call together the three other Pushw?w?k, or masters, for their consent. What you have asked for, may seem as nothing to you—yet it is Life. These songs may appear to partake of the ways of children—yet they are powerful. I understand you well; you desire to imitate the ways of our own ancient Grand Master, M?’n?bus, who was slain54 and brought to life that we might gain life unending! Good! You have done well. In the morning I shall send invitation-sticks and tobacco to summon the leaders here, that your instruction may begin at once!”
II
THE INSTRUCTION
It was an hour after sunset. In the rear of the lodge sat Terrible-eagle and three other old men, with Little-wolf at their left. Before them lay the pile of valuable gifts, and, on the white-tanned skin of an unborn fawn55, stood the sacred towaka or deep drum, hollowed by infinite labor22 from a short section of a basswood log, holding two fingers’ depth of water to make its voice resonant56, and covered with a dampened membrane57 of tanned, buck58 hide. Across its head was balanced a crooked59 drumstick, its striking end carved to represent a loon’s beak60. Before the drum, was placed a wooden bowl in the shape of a minature, log canoe heaped with tobacco, and four gourd rattles with wooden handles which shone from age and usage. A youth tended the fire and kept the air redolent with incense61 of burning sweet grass and cedar62. Dawn-woman and An?m, the dog, guarded the door.
Extending his hands over the sacred articles before them, Terrible-eagle began a prayer of invocation, calling on the mythical63 hero and founder64 of the Medicine Lodge, M?’n?bus, on the Great Spirit, the Sun, and the Thunder-birds; on the good-god Powers or Manitous of air and earth, and also upon the Evil Powers who dwell in and under the earth and water and hidden in the dismal65 places of the world, to appear in spirit and accept the tobacco offered them and to dedicate the fees presented to the instructors67.
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When the prayer was ended, all those gathered in the wigwam ejaculated “Hau,” and three of the elders smoked and listened while Terrible-eagle began the instruction by relating the history of the origin of the Medicine Lodge. Taking the drumstick in his hand, Terrible-eagle gave four distinct strokes on the drum, and recited in a rhythmic68 and solemn tone, hushing his voice to a whisper when it became necessary to mention a great Power by name.
He told how M?tc H?w?t?k, the Great Spirit, sat alone in the heavenly void above the ever extending sea, and willed that an island (the world) should appear there; how he further willed that there should spring up upon this island, an old woman who was known as “Our Grandmother, The Earth.” He recited how the Earth Grandmother conceived, supernaturally, and gave birth to a daughter. How the Four winds, desiring to be born as men, entered the daughter’s body and lay as twins in her womb, and how, when the hour of their birth came, so great was their power, they burst their mother, making women forever after liable to death in travail69.
“Then,” related Terrible-eagle, “our Earth Grandmother gathered up the shattered pieces of her daughter, and placed them under an inverted70, wooden bowl, and prayed, and on the fourth day, through the pity of the Great Spirit, the fragments were changed into a little rabbit, who was named M?tc Wábus, or the Great Hare, since corrupted71 into ‘M?’n?bus,’ who was to prepare the world for human habitation.
“The rabbit grew, in human form, to man’s estate, when he was given, as a companion and younger brother, a little wolf, but the Powers Below, being jealous, slew72 the wolf brother. Then, M?’n?bus in his wrath73 attacked the Powers below, and, as he was the child of the Great Spirit, they could not resist him. In fear the Evil Powers restored his younger brother to life, but, since he had been dead four days, the flesh dropped from his bones and he stank74, and M?’n?bus, in sorrow, refused to receive him, and sent him to rule the dead in the After World, at the end of the Milky75 Way in the Western Heavens. Hence, human beings may not come back to life on the fourth day.
“At their wits’ end to appease76 M?’n?bus, the Evil Ones called on the Powers Above who are of good portent. They erected77 a Medicine Lodge on the high hilltops, oblong, rectangular, facing east and west. The Power of the Winds roofed it with blue sky and 68 white clouds. The pole framework was bound with living, hissing78 serpents instead of basswood strings79, the food for feasting was seasoned with a pinch of the blue sky itself. Then the Powers entered. The gods of Evil took the north side where darkness and cold abide80; the Good Powers Above sat on the south. Then they all stripped off the animal natures with which they were disguised, and hung them on the wall of the Lodge, and all appeared in their true forms, as aged4 persons.
“In council, guided by the admonitions of the Great Spirit, they decided81 to give to M?’n?bus the ritual of the Lodge, with its secret—long life and immortality82 for mankind—as a bribe83 to cease his molestation84. But M?’n?bus refused to receive their message, until Otter volunteered to fetch him. Then M?’n?bus came, and was duly instructed and raised, by being slain and brought to life again, thus showing the great potency85 of the Powers who owned the Lodge.
“This very ceremony, just as it was given M?’n?bus, and later transferred to us, his uncles and aunts, with its rites86, formulas, and medicines, is the same,” concluded Terrible-eagle, “as we perform to-day, as all the brethren and fellows have done who have passed this way before us, since the Menomini came out of the ground, in the past.” As he ended the old man struck the drum four times, crying, “My colleagues, my colleagues, my colleagues, my colleagues!”
When Terrible-eagle had concluded his part, there was a recess87 for refreshment88 and relaxation89, which lasted until each had smoked, then another old pushw?o or master took up the work. He it was who related to the candidate the identity of the Powers Above and Below who had given the Medicine Lodge to mankind, through M?’n?bus. There were, he said, four groups of Evil Powers, who sat on the north side of the Lodge. First were the Otter, Mink90, Marten, and Weasel; second the Bear, Panther, Wolf, and Horned Owl31; third the Banded Rattlesnake, the little Prairie Rattlesnake, the Pine Snake, and the Hog-nosed Snake. The fourth group was composed of lesser91 birds and beasts. The Upper World which had not offended M?’n?bus, was not so well represented, and was composed of various predatory birds, such as the Red-shouldered Hawk92 and the Sparrow-hawks. These sat on the south side, and, in ancient days, human Lodge members had been seated according to the nature of their medicine bags.
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The skins of any of these animals might be used as containers or sacks for the secret nostrums93 of the craft, but the Dog and Fox, which were formerly94 associated with the Wolf, had, by their cunning and their custom of eating filth95 and carrion96, become too closely associated with witchcraft97, and were now tabu.
The old master then told the candidates that each of these animals had donated some special power to aid mankind. Thus the Weasel gave cunning and ferocity in war and the chase, the Snapping-turtle, probably one of the vague fourth group of Evil Powers, had given his heart, which beats long after it is torn from his bosom98, to grant long life. Each animal had four songs sung in his honor during the session of the Lodge, said the elder, and the third instructor66 would teach these to the candidate.
The old master informed his pupil that in his opinion the Medicine Lodge and its rites were found far to the east, in the country by the Great Sea Where the Dawn Rises, for he had once met a party of warriors99, from the far off Nottoway or Iroquois, who spoke100 of a society and its ritual, given them by the animals, which had for its object long life and immortality for men.
Dawn-woman now fetched steaming rice and fat venison, marrow-bones and dried berries, and the little party feasted. The hour was very late, yet none thought of sleep. After the feast, the third elder did his part.
He selected a calabash rattle, and, sometimes rattling101, sometimes drumming an accompaniment, taught the songs of the Lodge to Little-wolf. There were songs of opening and songs of closing, as well as the animal songs, each repeated four times, the sacred number, and each in groups of four. Each was made obscure and unintelligible102 to eavesdroppers by the addition of nonsense syllables103. Some, indeed, were so ancient, and so clouded by vocables, that nothing but their general meaning was remembered even by the brethren. These passed for songs in a secret, magic language. Some chants were in other languages, particularly Ojibway, and all ended with the mystic phrase “we-ho-ho-ho-ho,” which meant “so mote104 it be.” The songs had titles, but these names too, were magic, and often gave no inkling of the meaning or wording of the song, and most of them avoided naming the animals or gods to which they referred, except by circumlocution105, or by merely mentioning some prominent characteristic or attribute of the creature.
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There were songs for the “shooting of the medicine”—an act which was so secret and mysterious that the candidate was as yet kept in the dark as to its meaning—and others for dancing, for thanksgiving and for dedication106.
When the third elder had ended his synopsis107 of the songs, which the candidate had later to purchase and learn at leisure, the fourth and last past master took him in hand. His part, he said, was short, yet important. He showed the candidate certain articles which would be ceremonially given to the candidate at the proper time and place. Among these articles was the tanned skin of an otter, the nostrils108 of which were stuffed with tufts of red-dyed hawk-down, the under surfaces of the four feet and tail being adorned109 with fringed rectangles of blue-dyed doe leather, embroidered with conventional flower designs in colored porcupine hair and quills. This was to be the medicine bag of the new member. Through an opening, a slit110 in the chest of the otter, one could thrust a hand, and find in the little pouch111 made by the skin of the left forefoot of the animal, a small sea shell, called the kon?p?m?k, or medicine arrow, by which the essence of all the sacred objects contained in the bag was ceremonially “shot” or transferred to the bodies of the Lodge brethren during the performance of the ritual.
Three other medicines the otter-skin contained. There were sacred, blue face-paint, the color of the sky; a mysterious brown powder holding a seed, wrapped in a packet with a fresh water clamshell; and another mixture of pounded roots called “Reviver,” or Apisétchikun.
The clamshell was a sacred, ancient cup, in which the accompanying powder and seed were placed with a little water, and given to all candidates to drink. The mystic seed was supposed to be the badge of the Medicine Lodge, and was to remain in the candidate’s breast, forever, even until he had followed the Pathway of the Dead along the Milky Way. The “Reviver” was a powerful drug for use at all times when life ebbed112 low, through sickness or magic.
“These then,” said the last instructor, “are the ways and sacred things of M?’n?bus, given us Indians to have and use, as long as the world shall stand!”
So saying, he in turn retired113, and the party rolled in their blankets to sleep before the sun could look in through the smoke hole of the wigwam.
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III
THE INITIATION114
It was the season when buds burst, and the young owls115, hatched while the snow was yet on the ground, were already taking their prey116. The discordant117 croaking118 of the frogs came as a roar from the marshlands. The arbutus was blooming.
Perched on the top of a warm, sunny knoll119, was an oblong, dome-roofed structure of poles, covered with bark and rush mats. It was oriented east and west, and its length, a full hundred feet, contrasted oddly with its breadth of twenty.
It was the evening of the fourth day of the Mit?wiwin, or Medicine ceremony. The preceding three days and nights had been spent by the four masters, led by Terrible-eagle, in preparing Little-wolf within a room, formed by curtaining off one end of the lodge proper; in giving him his ceremonial sweat bath of purification; and in hanging the initiation fees, four sets of valuable goods—clothing, robes, weapons, copper utensils—on the ridgepole at the eastern end of the lodge; and in dedicating them.
As the sun set, the four old men and the candidate entered the lodge, followed by the men and women of the tribe who were already members of the society. Going in at the eastern door, the procession filed along the north side, and passing once regularly around, the people seated themselves on the right of the door, with the candidate on the west side of them, next to Terrible-eagle.
The night having largely passed in quiescence120 and instruction, towards dawn an officer of the lodge approached Little-wolf, and stood before him, facing the east. Thrusting his hand into his medicine bag he drew forth121 his sacred clamshell cup and the powder containing the seed, which he compounded into a drink, while he sang a song called “What Otter Keeps.”
“I am preparing the thing that was hung [the little seed],
And that which was hung shall fall!”
When he had finished, and Little-wolf had swallowed the draft, this officer retired, and another came forward and took his place, singing. As he ended, he stooped over, coughed and retched violently until he cast forth a sea shell, which he held in the palm of his 72 hand, and, chanting, displayed to the east, west, south, and north, after which he caused Little-wolf to swallow it, that it might remain in his body forever: the symbol of immortality, and the badge of a lodge member. When this had been accomplished122 the assistant gave place to a third, who sang his four songs and painted the candidate’s face with the sacred, blue paint. Then a fourth and last assistant came before the candidate and the masters, bearing an otter-skin, medicine bag, which he laid at Little-wolf’s feet, while he sang four songs concerning Otter, the most famous of which was entitled Yom Mit?wakeu, or “This Medicine Land,” but which held no reference to otters123 whatever!
Now the old men conducted the candidate, four times regularly around the lodge, while they related to him somewhat of the story of the ancient Master M?’n?bus, whom he now represented. On the last circuit Terrible-eagle led him to a seat near the western end of the lodge, and there placed him, facing the east; remaining with the candidate standing124 behind, and holding his shoulders.
The men and women seated around the walls of the lodge sat tense. The silence was unbroken save for woodland sounds, for the great, dramatic moment had arrived.
The four assistant masters, who had just performed before Little-wolf, now assembled in the east, facing him, and the first, taking his medicine bag in his two hands, and holding it breast high before his body, sang, to the rapid beat of the drum, a song entitled “Shooting the New Member.” At its end he gave the usual sacred cry “oh we ho ho ho ho!” blew on the head of the otter-skin, and rushed forward as though to attack the candidate.
In front of the neophyte125 impersonator of the ancient hero the attacker paused, and jerked the head of his otter upward, crying savagely126, “Ya ha ha ha ha!” The magical essence of the bag supposedly striking the candidate, he staggered slightly, but was steadied by a companion, only to meet the feigned127 attacks of the second and third assistants, at each of which he reeled once more. But the charge of the fourth fellow was so violent that the candidate fell flat on the ground. Stooping, the last man laid the medicine bag across the back of the apparently128 unconscious brother, to be his, thereafter. At a sign from Terrible-eagle, the four assistants approached the prostrate129 candidate, and raising him to his feet,73 shoo__ him gently to remove their shots and restore him to life.
And now all was rejoicing. Steaming earthen kettles were carried in, filled with delicious stews130 and soups of bear and turtle flesh, partridges, and young ducks. Laughing, jesting, and good-natured banter131 filled the lodge until the last wooden bowl was scraped clean, when the utensils and scraps132 were carried out, and the drummer struck up a lively dancing tune. After the men and women had had each four sets of songs, a general dance took place, wherein the members circled the lodge, the new brother among them, shooting each other promiscuously133 with jollity, vying134 with each other to rise and point their bags or fall prone135 on the earth. All the time a loud and lively chant was sung:
I
“I pass through them! I pass through them! I pass through even the chief!”
II
“Ye Gods take part, invisible though ye be beneath us!”
When all was over, and Keso, the Sun, was almost noon high, the four assistants took down the invitation fees from the ridgepole, and distributed them to the four old Masters and the others who had taken prominent part in the ceremonial, and all the Indians filed out of the western door, singing:
“You, my brethren, I pass my hand over you. I thank you.”
Muhw?sê, Little-wolf, watched the last of his companions strike their camps; saw the coverings stripped from the lodge structure, saw the last party vanish in the brush.
He was a Mit?o! A member of a great fraternal organization, who might travel westward136 to the foothills of the Rockies, north to the Barren Lands, south to the countries of the Iowa and Oto, east to the land of the Iroquois, and find brethren who had traveled the same road, or at least one fundamentally similar. He had shown his fortitude137 and fidelity138, those two great, cardinal139 virtues140 of the Medicine Lodge, and he had come through the sacred mysteries alive and in possession of the secret rites that had been handed down since the days when the Menomini first came out of the ground.
Alanson Skinner
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lodge
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| v.临时住宿，寄宿，寄存，容纳；n.传达室，小旅馆 | |
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dozing
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| v.打瞌睡,假寐 n.瞌睡 | |
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random
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| adj.随机的；任意的；n.偶然的(或随便的)行动 | |
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aged
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| adj.年老的，陈年的 | |
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circumference
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| n.圆周，周长，圆周线 | |
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rustic
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| adj.乡村的，有乡村特色的；n.乡下人，乡巴佬 | |
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boughs
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| 大树枝( bough的名词复数 ) | |
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motif
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| n.(图案的)基本花纹，(衣服的)花边；主题 | |
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motifs
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| n. （文艺作品等的）主题( motif的名词复数 )；中心思想；基本模式；基本图案 | |
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gourd
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| n.葫芦 | |
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rattle
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| v.飞奔，碰响；激怒；n.碰撞声；拨浪鼓 | |
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rattles
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| （使）发出格格的响声， （使）作嘎嘎声( rattle的第三人称单数 )； 喋喋不休地说话； 迅速而嘎嘎作响地移动，堕下或走动； 使紧张，使恐惧 | |
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utensils
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| 器具，用具，器皿( utensil的名词复数 )； 器物 | |
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portent
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| n.预兆；恶兆；怪事 | |
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renowned
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| adj.著名的，有名望的，声誉鹊起的 | |
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trotted
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| 小跑，急走( trot的过去分词 )； 匆匆忙忙地走 | |
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crouched
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| v.屈膝，蹲伏( crouch的过去式和过去分词 ) | |
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grumbling
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| adj. 喃喃鸣不平的, 出怨言的 | |
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cluttered
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| v.杂物，零乱的东西零乱vt.( clutter的过去式和过去分词 )；乱糟糟地堆满，把…弄得很乱；（以…） 塞满… | |
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earthenware
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| n.土器，陶器 | |
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rim
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| n.(圆物的)边，轮缘；边界 | |
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labor
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| n.劳动，努力，工作，劳工；分娩；vi.劳动，努力，苦干；vt.详细分析；麻烦 | |
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tune
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| n.调子；和谐，协调；v.调音，调节，调整 | |
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brook
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| n.小河，溪；v.忍受，容让 | |
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prattle
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| n.闲谈；v.（小孩般）天真无邪地说话；发出连续而无意义的声音 | |
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racing
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| n.竞赛，赛马；adj.竞赛用的，赛马用的 | |
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stony
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| adj.石头的，多石头的，冷酷的，无情的 | |
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potent
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| adj.强有力的，有权势的；有效力的 | |
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squatting
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| v.像动物一样蹲下( squat的现在分词 )；非法擅自占用（土地或房屋）；为获得其所有权；而占用某片公共用地。 | |
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30
binds
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| v.约束( bind的第三人称单数 )；装订；捆绑；（用长布条）缠绕 | |
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31
owl
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| n.猫头鹰，枭 | |
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32
crunch
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| n.关键时刻；艰难局面；v.发出碎裂声 | |
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33
squeak
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| n.吱吱声，逃脱；v.（发出）吱吱叫，侥幸通过；（俚）告密 | |
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34
doorway
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| n.门口，(喻)入门；门路，途径 | |
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35
hunched
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| （常指因寒冷、生病或愁苦）耸肩弓身的，伏首前倾的 | |
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36
hearty
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| adj.热情友好的；衷心的；尽情的，纵情的 | |
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37
warrior
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| n.勇士，武士，斗士 | |
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38
otter
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| n.水獭 | |
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39
apron
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| n.围裙；工作裙 | |
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40
embroidered
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| adj．绣花的 | |
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41
porcupine
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| n.豪猪， 箭猪 | |
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42
quills
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| n.（刺猬或豪猪的）刺( quill的名词复数 )；羽毛管；翮；纡管 | |
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43
wrought
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| v.引起；以…原料制作；运转；adj.制造的 | |
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44
stew
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| n.炖汤，焖，烦恼；v.炖汤，焖，忧虑 | |
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45
puffing
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| v.使喷出( puff的现在分词 )；喷着汽（或烟）移动；吹嘘；吹捧 | |
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46
permeated
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| 弥漫( permeate的过去式和过去分词 )； 遍布； 渗入； 渗透 | |
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47
clan
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| n.氏族，部落，宗族，家族，宗派 | |
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48
abruptly
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| adv.突然地，出其不意地 | |
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49
Undid
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| v. 解开, 复原 | |
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50
thongs
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| 的东西 | |
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51
avaricious
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| adj.贪婪的，贪心的 | |
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52
hatchets
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| n.短柄小斧( hatchet的名词复数 )；恶毒攻击；诽谤；休战 | |
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53
copper
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| n.铜；铜币；铜器；adj.铜(制)的；(紫)铜色的 | |
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54
slain
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| 杀死，宰杀，杀戮( slay的过去分词 )； (slay的过去分词) | |
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55
fawn
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| n.未满周岁的小鹿；v.巴结，奉承 | |
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56
resonant
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| adj.(声音)洪亮的，共鸣的 | |
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57
membrane
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| n.薄膜，膜皮，羊皮纸 | |
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58
buck
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| n.雄鹿，雄兔；v.马离地跳跃 | |
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59
crooked
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| adj.弯曲的；不诚实的，狡猾的，不正当的 | |
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60
beak
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| n.鸟嘴，茶壶嘴，钩形鼻 | |
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61
incense
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| v.激怒；n.香，焚香时的烟，香气 | |
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62
cedar
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| n.雪松，香柏(木) | |
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63
mythical
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| adj.神话的；虚构的；想像的 | |
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64
Founder
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| n.创始者，缔造者 | |
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65
dismal
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| adj.阴沉的，凄凉的，令人忧郁的，差劲的 | |
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66
instructor
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| n.指导者，教员，教练 | |
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67
instructors
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| 指导者，教师( instructor的名词复数 ) | |
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68
rhythmic
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| adj.有节奏的，有韵律的 | |
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69
travail
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| n.阵痛；努力 | |
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70
inverted
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| adj.反向的，倒转的v.使倒置，使反转( invert的过去式和过去分词 ) | |
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71
corrupted
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| （使）败坏( corrupt的过去式和过去分词 )； （使）腐化； 引起（计算机文件等的）错误； 破坏 | |
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72
slew
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| v.（使）旋转；n.大量，许多 | |
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73
wrath
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| n.愤怒，愤慨，暴怒 | |
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74
stank
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| n. (英)坝，堰，池塘 动词stink的过去式 | |
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75
milky
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| adj.牛奶的，多奶的；乳白色的 | |
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76
appease
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| v.安抚，缓和，平息，满足 | |
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77
ERECTED
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| adj. 直立的，竖立的，笔直的 vt. 使 ... 直立，建立 | |
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78
hissing
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| n. 发嘶嘶声, 蔑视 动词hiss的现在分词形式 | |
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79
strings
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| n.弦 | |
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80
abide
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| vi.遵守；坚持；vt.忍受 | |
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81
decided
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| adj.决定了的，坚决的；明显的，明确的 | |
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82
immortality
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| n.不死，不朽 | |
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83
bribe
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| n.贿赂；v.向…行贿，买通 | |
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84
molestation
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| n.骚扰，干扰，调戏；折磨 | |
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85
potency
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| n. 效力，潜能 | |
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86
rites
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| 仪式，典礼( rite的名词复数 ) | |
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87
recess
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| n.短期休息，壁凹（墙上装架子，柜子等凹处） | |
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88
refreshment
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| n.恢复，精神爽快，提神之事物；（复数）refreshments:点心，茶点 | |
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89
relaxation
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| n.松弛，放松；休息；消遣；娱乐 | |
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90
mink
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| n.貂，貂皮 | |
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91
lesser
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| adj.次要的，较小的；adv.较小地，较少地 | |
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92
hawk
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| n.鹰，骗子；鹰派成员 | |
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93
nostrums
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| n.骗人的疗法，有专利权的药品( nostrum的名词复数 )；妙策 | |
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94
formerly
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| adv.从前，以前 | |
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95
filth
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| n.肮脏，污物，污秽；淫猥 | |
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96
carrion
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| n.腐肉 | |
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97
witchcraft
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| n.魔法，巫术 | |
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98
bosom
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| n.胸，胸部；胸怀；内心；adj.亲密的 | |
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99
warriors
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| 武士，勇士，战士( warrior的名词复数 ) | |
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100
spoke
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| n.（车轮的）辐条；轮辐；破坏某人的计划；阻挠某人的行动 v.讲，谈（speak的过去式）；说；演说；从某种观点来说 | |
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101
rattling
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| adj. 格格作响的, 活泼的, 很好的 adv. 极其, 很, 非常 动词rattle的现在分词 | |
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102
unintelligible
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| adj.无法了解的，难解的，莫明其妙的 | |
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103
syllables
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| n.音节( syllable的名词复数 ) | |
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104
mote
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| n.微粒；斑点 | |
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105
circumlocution
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| n. 绕圈子的话，迂回累赘的陈述 | |
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106
dedication
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| n.奉献，献身，致力，题献，献辞 | |
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107
synopsis
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| n.提要，梗概 | |
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108
nostrils
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| 鼻孔( nostril的名词复数 ) | |
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109
adorned
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| [计]被修饰的 | |
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110
slit
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| n.狭长的切口；裂缝；vt.切开，撕裂 | |
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111
pouch
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| n.小袋，小包，囊状袋；vt.装...入袋中，用袋运输；vi.用袋送信件 | |
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112
ebbed
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| （指潮水）退( ebb的过去式和过去分词 )； 落； 减少； 衰落 | |
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113
retired
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| adj.隐退的，退休的，退役的 | |
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114
initiation
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| n.开始 | |
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115
owls
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| n.猫头鹰( owl的名词复数 ) | |
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116
prey
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| n.被掠食者，牺牲者，掠食；v.捕食，掠夺，折磨 | |
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117
discordant
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| adj.不调和的 | |
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118
croaking
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| v.呱呱地叫( croak的现在分词 )；用粗的声音说 | |
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119
knoll
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| n.小山，小丘 | |
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120
quiescence
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| n.静止 | |
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121
forth
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| adv.向前；向外，往外 | |
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122
accomplished
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| adj.有才艺的；有造诣的；达到了的 | |
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123
otters
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| n.（水）獭( otter的名词复数 )；獭皮 | |
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124
standing
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| n.持续，地位；adj.永久的，不动的，直立的，不流动的 | |
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125
neophyte
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| n.新信徒；开始者 | |
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126
savagely
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| adv. 野蛮地，残酷地 | |
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127
feigned
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| a.假装的，不真诚的 | |
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128
apparently
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| adv.显然地；表面上，似乎 | |
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129
prostrate
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| v.拜倒，平卧，衰竭；adj.拜倒的，平卧的，衰竭的 | |
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130
stews
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| n.炖煮的菜肴( stew的名词复数 )；烦恼，焦虑v.炖( stew的第三人称单数 )；煨；思考；担忧 | |
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131
banter
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| n.嘲弄，戏谑；v.取笑，逗弄，开玩笑 | |
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132
scraps
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| 油渣 | |
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133
promiscuously
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| adv.杂乱地，混杂地 | |
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134
vying
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| adj.竞争的；比赛的 | |
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135
prone
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| adj.(to)易于…的，很可能…的；俯卧的 | |
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136
westward
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| n.西方，西部；adj.西方的，向西的；adv.向西 | |
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137
fortitude
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| n.坚忍不拔；刚毅 | |
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138
fidelity
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| n.忠诚，忠实；精确 | |
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139
cardinal
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| n.(天主教的)红衣主教；adj.首要的，基本的 | |
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140
virtues
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| 美德( virtue的名词复数 )； 德行； 优点； 长处 | |
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