The unwonted stir in the house of Don Pancho did not betoken3 any epoch-making occurrence even in the uneventful history of the little village of Azqueltán which sheltered the remnants of the Tepecano tribe. It was merely that Don Pancho was awaiting the birth of his child. And so the women of the immediate5 neighborhood gathered inside the hut while the men conversed6 in low tones without. Francisco alone passed freely in and out. At last, after a longer pause within, he slipped quietly out of the door.
“Gracias a Dios! It is a son,” he said quietly and produced from somewhere a bottle of sotol[8] bought on his last journey to the nearest “civilized7” village against this very event. The men crowded around him and drank heartily8 to the health of the newcomer. With true politeness they congratulated the father and then slipped away into the darkness toward their own little hovels. Only the squalling of the infant broke upon the stillness of the mountain air.
Again an air of unusual activity pervaded9 the village. Word had come that the cura from the neighboring town would arrive that day to say mass. The church and the adjoining curato had been opened and aired, the dirt swept from the floor and the dust from the crude figures of the crucifixion. For the little church was the pride of Azqueltán. A generation ago it had been built of adobe10 brick and stone quarried11 by civilized artisans, and its white front faced the torrid rays of the sun as valiantly12 as it did the sulphurous flames of hell. The little courtyard, too, shone with a freshly-swept air, not a blade of grass nor a speck13 of green marring its smooth surface.
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At last sharp eyes detected a cavalcade14 slowly descending15 the tortuous16 path. Hastily Francisco climbed the shaking ladder to the roof of the church and seized the clapper. Well did he realize the importance of his office as mayor-domo of the church! And never while he lived would the Sr. Cura arrive without proper greeting! One of the several bells was still uncracked, and to it Francisco devoted17 particular attention. The bells held a place hardly second to the church itself in Don Pancho’s affections, for had they not been imported at enormous expense from that far away capital, the City of Mexico? A final clang and Francisco hastened down the quaking ladder to be the first to kneel before the jocund18 padre and kiss his hand. Roused by the pealing19 of the bells the inhabitants of the little valley began to wander in. Reverently20 they entered the church, kneeling on the brick floor, the men and women on opposite sides, while mass was said.
The service finished, the Aguilars, Francisco and Julia, his wife, stood up, bearing the child. Beside them stood Juan Márquez and his wife, as godfather and godmother. A few drops of water resented, a few ritual words, and Mother Church had gathered another soul to her bosom21. José María was the name the cura entered in his record.
But had these intervening weeks been entirely22 uneventful in the life of little José or Pepe, as he was familiarly called? By no means! Francisco was too conscientious23 a man to take any chances with his son’s welfare. For centuries before the padres had told them of God and Christ, the forefathers24 had worshiped Father Sun, Mother Moon and Elder Brother Morning Star. In fact it was quite obvious that God was the Sun, the Virgin25 María the Moon and Jesus the Morning Star. For did not the beautiful picture of the Virgin of Guadalupe hanging in the church show her standing26 on the moon? The two religions could not be antagonistic27, but merely supplementary28, thought Francisco, as far as he thought on the subject at all. Nevertheless, there was no use arguing with the cura about it, for he would not understand. And so, immediately after the birth of little Pepe, Francisco made four prayer sticks with little squares of colored yarn29 attached, and went and deposited them at secret altars on the hills to east, north, west and south, breathing a prayer at each place for the health and fortune of his child.
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Little José grew up to boyhood, his status in the world a rather anomalous30 one—a little lower than the half-blood Mexican peon on the rolling country to the south, a little above the pagan Huichol in the mountains, yet despised by both. Yet that worried him little. For was he not surrounded by loving parents and friends and a not ungenerous nature? To north and south stretched the canyon31 or barranca of the Bola?os, a great rent in the earth’s crust, carved out through countless32 ages by the little silvery rivulet33 hiding in its bottom. Hardly more than a brook34 in the dry season, it swelled35 to an impassable, turbulent torrent36 during the rains. On either side rose the steep sides of the barranca, those to the east leading to the rolling, flat country populated by the “neighbors,” the Mexicans, while to the west the mountains rose higher and higher to form the great Sierra Madre range in which lived the pagan Huichol and Cora Indians. Occasionally small groups of Huichol passed by or through the village on their way to or from their mountain homes, and José peeked37 at them from behind the shelter of his mother’s skirts, and wondered at their strange dress with many little woven bags around the waist, their queer hats, their bows and arrows.
“When I was your age,” said old Nestor, his grandfather, “we all dressed as they do now. Then our wives wove us blankets and we made clothes of deer hide. But Ave María! Now we must dress in white cotton blouses and trousers and look like Mexicans!”
José never tired of hearing Nestor tell of the glories of the days gone by, when the Tepecanos were a powerful people and held a great stretch of territory. But wars and pestilence38 had done their worst and the tribe had gradually withdrawn39 to the great barranca where José was born. And even there the Mexicans were gradually encroaching. Some married into the tribe, while the more unscrupulous boldly appropriated the ancestral lands and recorded the first titles.
José’s earliest impressions, of course, were those of home, to him a wonderful place, and his parents most remarkable41 people, omniscient42 beyond a doubt! Surely there was nothing in the world they did not know or could not do! His mother in particular was the busiest person. As the first rays of the sun dimmed the morning star, she arose and put wood on the fire which had been smoldering43 all night under the pot of beans and under the comal or griddle, and by the time 206 the rest of the family were well awake the little, round, flat tortillas were toasting. These little toasted cakes of thin, unleavened corn dough44 were the staple45 food, not only of the Tepecano, but of millions of Mexicans of the peon class. Torn in half and used as a scoop46 to carry a mess of brown beans and chili47 sauce to the mouth—ah! Who could ask for anything more savory48? Surely not little José. But what a drudgery49 it meant to his mother! Not that she considered it drudgery—she knew of nothing else, and it was the lot of every woman.
And so Se?ora Aguilar bent50 all day—or most of it—over the stone metate grinding the softened52, boiled corn into dough. The corn itself, the typical Indian corn with yellow ears, black ears, red ears and ears of all these colors, lay husked in a corner of the house. Every day a few ears would be taken, shelled and put to simmer in a pot with a pinch of lime to soften51 it. Then it had to be ground on the metate with a stone grinder, patted into shape and toasted on the griddle. At almost any hour of the day could be heard in the hut the sound of the muller grating against the metate, or the sharp “pat, pat” on the cake. When night came at last, a mass of dough was always ready to be prepared for breakfast.
So José watched his busy mother and wondered why she took no time to play with him. Several times a day she took the great water jar on her shoulder and walked slowly with him down the long, winding53 trail to the little brook which supplied the household—yes, several households—with water. Occasionally, too, they bathed in the clear waters—in the summer. But even then the water was cool and soap expensive, so baths were infrequent. And then the water was full of wonderful animals known as chanes. No one could see them, of course, except in rainy weather, when they appeared as great arcs or bows in the sky, striped with colors, head in one spring and tail in another, as they visited. But ordinarily they were invisible, though their forms were well known. They had the bodies of serpents with horns like cattle. They were to be treated reverently, as they had the power of sickening all who disregarded them.
“Never drink directly from the spring, Pepe,” his mother warned him, “or the chan will enter and sting you. Dash the water into your mouth as your father does.”
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Although corn cakes and beans supplied the major part of their dietary, there were other foods, in season and on a smaller scale, other crops, tobacco, chili-peppers and squash. Squashes did not keep like corn or beans, unless they were cut into long strips and dried. More often the squashes were eaten fresh, at harvest time. A hole was dug in the ground and lined with stones and in this a fire was lighted until the stones were hot. Then the fire was removed and replaced with squashes, and the whole covered and allowed to remain all night. In the morning the squashes were perfectly54 baked and delicious. But the best part of the squash was the seeds which were toasted, cracked open and the kernels55 eaten. These were indeed excellent! Occasionally the juicy centre of a large cactus56 was cooked in the same way.
But with the advent57 of spring, that was the joyous58 time! It was the coming of the rains after the long dry season. The spring rains are the most vital factor in the life and economy of the natives of northern Mexico, and on them all interests settle. Then the parched59 land springs into verdure and the streams burst forth60 anew. Then the nopal, the “prickly pear” cactus, puts forth new green leaves which can be cleaned of their spines61 and boiled to an edible62 tenderness, and the blue and purple tunas appear on their leaves. Then the mesquite and vamuchile trees prepare to produce their fruit. But best of all, it is the time of the pitahaya, that luscious63 fruit of the organ cactus.
“The pitahayas are ripe! The pitahayas are ripe!” shouted and sang José with the other children, while their elders prepared to desert their villages and repair to the heights where the cacti64 grew most abundantly, there to gorge65 themselves until the season passed. All year long the great reed poles leaned against the thatched roofs of the houses, awaiting the joyous spring when they would be used to pick the pitahayas from their high branches.
Seldom it was that little Pepe tasted flesh of any kind. To be sure they kept a few chickens, but the Aguilars were too poor to eat many of them; they were sold to the itinerant67 trader to take to the larger civilized towns. Too, the dried corn which the chickens ate meant just that much less for the family. Nevertheless José knew and relished68 the taste of chicken and eggs. A few goats, sheep, pigs and turkeys were kept in the neighborhood, and occasionally the 208 word was passed around that one was to be killed. The wealthier families purchased a few pounds, cut it into strips and hung it up to dry. For a few days, meat was added to the dietary of the Aguilar family. A very few cattle and horses were kept by the very opulent, but these were seldom killed. They represented rather the wealth of the owner and were sold to Mexican ranchmen. But when for one reason or another—generally by accident—one was killed, the word was noised abroad for many miles and, like buzzards, the population gathered to purchase or beg the meat.
“Ah, but it was different in the old days!” exclaimed old Nestor. “Then the country was full of game. Ave María! So many deer! And rabbits and raccoons, ducks and pigeons! But now the Gods are angry at us because we have neglected them and will send us no more deer.”
“Is it really the Gods who send the deer, little grandfather?” asked José.
“Surely,” replied the old man. “Are they not the pets of our Elder Brother, the Morning Star? When one wishes to hunt deer he must first fast seven days and then go to one of the sacred altars with a prayer stick and beads70 for payment and recite the old prayer begging Elder Brother to lend him some of his deer. Then he will be sure to shoot them. But he must not eat any of the first deer he kills, but must give it to the other people, and he must be sure to make candles of the fat and burn them. Of course we always used bow and arrows to shoot them, as they would be offended and leave the country if they were killed by other means.”
“How interesting!” murmured little Pepe. “And do the Gods keep other animals too, little grandfather?”
“Por Dios, no! The deer are their only pets. But the scorpions71 are the cattle of the Devil and one must also say a prayer and make a jícara[9] full of pinole[10] with beads in order to drive them away from one’s home. And then there are the great serpents which live in the mountains. One must also recite a prayer to get one of them.”
“Ave María!” ejaculated José. “Did you eat snakes too?”
“Only small ones,” laughed Nestor, “and iguanas72. The large serpents we kept in the houses as protectors. They were brought 209 home and instructed to hold any one who came to the house to rob, and to give the alarm by striking the ground with their tails. But they had to be fed bread every Thursday.” Here old Nestor smiled. “At least that’s what my grandfather told me. I never saw them myself!”
It was many years before little José journeyed from home. There he played with the stones and the household objects, his dog and cat and his pet quail73, learning the manifold secrets of the world about him. There were other boys nearby with whom he played; they had their bows and arrows—weapons discarded by their elders long ago—and their toys and dear possessions like boys the world over. There were few household objects for them to break in play, only a few pots and gourds74, and, like all Indians, the Tepecanos seldom or never punished their children, preferring that they should grow up loving and with their spirits unbroken. An occasional trip to the nearest Mexican village to purchase cloth or sugar, or to the house of a relation a few miles away was the extent of José’s travels. For sweets he had the honey which might be taken from the hollow logs raised on forked posts outside of the house.
Gradually José learned to help his parents and, by the time he was fourteen, he was able to do most of the tasks expected of young men. He accompanied his father Francisco on trips to the hills in search of natural products. The leaves of the agave were one of the most sought-after materials. These they carried home, stripped off the soft green exterior77 and put the strong interior fibers78 to dry. This was called ixti, and from it all kinds of cord and rope were made. Many hours José sat, twisting the wheel with which his father made rope. At other times he helped to make adobe bricks, mixing the mud to a proper consistency79, pressing it into moulds and leaving it in the sun to dry. His father likewise taught him to weave strong sacks of ixti cord on a simple loom80.
Some of his spare time, too, he devoted to that eternal Mexican pastime of hunting buried treasure. Of course he never found any, but the joy of the search was in itself and had he not heard countless tales of fabulous81 wealth found in caves where it had been hidden during a revolution? One could never tell!
By this time José was old enough to wear the typical costume of the men of the tribe. For a few years he had run naked, but not for 210 long, and during the greater part of his boyhood had worn clothes of a nondescript character. But about the time of puberty, his mother made him a suit of white cotton cloth consisting of blouse and trousers. These were so much more comfortable than the tight trousers affected82 by the civilized Mexicans. Nevertheless, the laws of the nearby towns prohibited any one’s appearing in the streets in the flowing calzones, so in each Indian village was at least one pair of pantalones which were borrowed whenever any one wished to visit town. The trousers were upheld by a girdle of faja or wool, woven by his mother on a narrow loom with geometric designs in black and white. A little bag, woven of the same material, known as a costal, accompanied him wherever he went, for in this he carried all his little personal possessions and necessities, such as matches, tobacco and, at times, lunch, as well as the dozens of little knick-knacks dear to the heart of the boy. In the same way his forefathers carried their sticks to make fire, and his grandfathers their flint and steel. But in these enlightened days sulphur or wax matches were within the reach of even impecunious83 Mexican Indians, and José very early learned to smoke cigarettes made of locally grown tobacco rolled in corn husks. As likely as not he carried the “makin’s” on the broad brim of his sombrero, an immense peaked hat of the braided leaf of the agave. Sandals of rawhide85 completed his costume. The hat was extremely heavy, but it was the custom, so José wore it with pride. But his greatest pride was his machete, that great steel knife carried by every man, which served every imaginable purpose. No boy was ever half so proud of his first watch as was little José of his first machete.
José helped his father in the labor86 of the field. In the winter they made a clearing by cutting and burning down the trees and brush. This was not a great task, for the rocky and infertile87 hillsides produced few trees or bushes and the cacti and grass were easily destroyed. Then, after the first heavy rain of the summer, they went to their field, carrying the seed corn, beads and a jícara full of water in which corn meal had been mixed. They had already undergone a fast of five days and an ablutionary bath. It was indeed a very sacred and solemn occasion, for the success of the yield, if not the entire harvest, depended upon them. For was not Corn the daughter of Father Sun? So they reverently placed the beads in the center 211 and four corners of the field, and sprinkled the pinole water to the cardinal88 points of the compass while Francisco, reverently facing the east, recited the ancient prayer, promising89 Father Sun that they would guard well his daughter and cherish her. Then they made little holes in the ground with sticks, dropped in the kernels and covered them over. But little attention was required until harvest time. Then the corn was gathered with great joy, but the twin stalks, the corn plants with forked stem and two ears known as the milpa cuata, were left standing until the end. Then father and son solemnly walked around the field as many times as there were stalks within it, and recited another prayer, begging permission of Father Sun to carry home his daughter and promising again to guard her well. These stalks, with the ears attached, were then gathered in a sheaf and fastened to the ridgepole of the house, or to a tree. And that evening Nestor told again the old story of how Father Sun sent his daughter Corn to earth to be of service to man and how she was wronged by her husband, Toloache,[11] who used her bounty90 to support his mistresses, Crow and Badger91, so that at last she returned to her father.
“Therefore it is,” said old Nestor, “that we must pray hard for only a little corn in place of the plenty which would have been ours. But Toloache was punished by being fastened head downwards92 to the rock and being required to grant us whatever we may ask of him.”
At this story José smiled for he was of the sophisticated younger generation, and he looked upon it as a pretty fable93, but old Nestor evidently believed it implicitly94.
Practically all the efforts of the people were individual or family affairs. It was only on religious or ceremonial occasions that any communal95 interests were attempted. But one day at the height of the dry season his father said to José:
“Pepecito, to-morrow we are all going to fish in the river and you are old enough to go along.”
The following day found them trudging96 toward the little river, their costales filled with gordas—tortillas made thicker than usual so that they retained their softness during the day. As they neared the river they were joined by other parties bound in the same direction. 212 All paths led to a deep hole in the river above a series of rapids where, it was suspected, the fish had all congregated97. Here all hands set to work making a tapexte, a weir98 or mesh99 of reeds laid together closely in a plane and tied with cord. One of the long edges was weighted with stones so that it sank to the bottom, and thus the entire mat could be dragged up or down the stream, carrying the fish with it. An entire day was consumed in making the tapexte and at nightfall all returned to their homes, worn out with exertion100. The next day—ah! That was a wonderful day! Sounds of shouting and splashing filled the air. Dark skins glistened101 and sparkled in the sun as the fishermen plunged102 into the deep holes and endeavored to seize in little hand-nets the fish which had been cornered by the great tapexte. And that night fish boiled merrily in the pots of many happy households.
José was of good physical type, of medium height and slim build. His hands and feet were small and well shaped, his features large but not coarse. His eye was dark and sparkling, his hair thick, straight, long and very black, his mustache, beard and body hair sparse103. His forefathers used to pluck out their beards, considering that it made them look like the animal world, but he, like the younger generation, cut and shaved his as fashion dictated104. His color was a dark brown. He was active, keen and bright when necessary, but inclined to slothfulness. After all, why should he do to-day anything he could put off till to-morrow? An unpleasant task, if procrastinated105, might settle itself; if a pleasant prospect106, why not prolong the enjoyable anticipation107? When life contains so little variety, why do everything to-day and have nothing to do to-morrow?
José liked to smoke, of course, but any luxury was too expensive for him to overdo109 it. And naturally he drank whenever he could get the various distillates of agave which sold in the neighboring villages as mescal, tequila and sotol. He drank to excess, for strong liquor gave him a surcease from monotony—it made him a different person in a different environment and he was glad to seek the change. Of course drunken brawls110 were frequent and machete wounds occasional, but they were forgiven shortly afterwards and forgotten.
Like all of his people, José was naturally cheerful and from a certain point of view, honest. He would probably have considered it highly commendable111 to steal anything from a Mexican or a Gringo 213 stranger if he could escape undetected, but he couldn’t steal from friends. He was given to boasting—when the boast could not be checked up. Always cheerful, singing and happy, few things worried him. Although very emotional, like all Indians he considered it weak to betray emotion before others. His one outstanding quality was his politeness, and this was of the heart, not a mere4 outward display; he was always ready to be of assistance to the helpless, sympathetic to the unfortunate. He could hardly be called literate112 though he could, after intense and laborious113 cerebration, manage to spell out a message or write a note. What with this illiteracy114, his tendency to procrastination115, ignorance of all trades and indisposition to continued labor, he would have been a miserable116 failure in an industrial civilization, although in his native environment he was a valuable member of society.
One year during the dry season, after the harvest of corn was in, José accompanied several other young men of the tribe to a nearby mining town where labor was in demand, and here he experienced his first contact with “high” civilization. Here with pick and shovel117 he could earn half a peso a day—twenty-five cents. Even at that rate José could save enough to return to the little village in comparative affluence118 after a few months, for money of any kind was seldom seen there, practically all business being done by barter119 and one was indeed deeply in debt who owed his neighbor a peso! José’s native boss was easy-going and the men were not overworked, but the American foreman was a puzzle to José. Always on the go, he never sat down to rest. And such queer Spanish as he spoke120—principally profanity! Then there were such wonderful and incomprehensible machines, there, which did the work of many men, run by steam and electricity: telephones, telegraphs, automobiles122 and countless other appliances.
But the most joyous days of José’s youth were those of the fiestas. Then the natives for miles around, both Indians and “neighbors,” gathered in the little pueblo123. Ave Marìa! What an assemblage! All the pretty girls with their best petticoats of bright red flannel124, their rebozos[12] covering their sleek125, black hair, their bright black eyes sparkling with excitement and their white teeth shining. All the men with their white trousers and blouses freshly washed, their hats 214 freshened up and their machetes polished. All roads led to the little village, most coming on foot, the more opulent on donkeys, mules126 or horses, for none owned wagons128, nor could any wagon127 traverse the rocky trails. Open hospitality reigned129 everywhere. Relations who had not seen each other for months, compadres by the scores, old friends, new acquaintances, fell on each other’s necks and slapped each other on the back while the bottle of fiery130 sotol or tequila circulated freely.
Frequently the fiesta began with some communal work on the church, for the church was the center of all activity. Possibly a wall had to be erected131 and each one helped as he or she was able, the boys and women carrying single small stones, the men carrying frames on which many large stones were piled. An hour or so of combined labor and the wall was built. In the afternoon, sports were the order of the day. Of these the most popular was that of colando al toro, in which the wealthy young men endeavored, each on his pet horse, to ride past a bull, seize him by the tail and overthrow132 him. How José longed to be able to own a horse and gain the plaudits of the girls by his prowess!
“I might even,” thought he, “go to the great City of Mexico and learn to be a famous torero and be the idol133 of the entire Republic.”
At night there were cuetes exploded in honor of the day, which delighted José hugely, and dances to the music of the violin. All day and much of the night the celebration kept up. Little booths and tables were erected wherever vendors134 sold dainties, and the air was filled with the cries of the merchants.
“Sweet oranges! Four for a half-real!”[13]
“Melon seeds! Perfectly toasted!”
“Peanuts! Peanuts!”
“Candies! Who wants them?”
Lucky was the boy who had a real to spend at the fiesta, for a goodly portion of anything would be sold at the standard price of a centavo.
Meanwhile, over in one corner, the men gathered around a Mexican from a nearby town who was running a gambling136 game with the cards, while his partner dispensed137 bottles of the agave 215 brandy. Soon the inevitable138 vicious altercation139 would arise. To be sure it was limited to a violent flood of profanity and only reputation and dignity were injured, but the women shrank away while drunken cries filled the air. A few cool heads interfered140 before any irreparable damage was done, but it was not always thus, as a rude cross or two in the neighborhood of the pueblo, marking a place where a soul had come to a violent end, mutely attest141.
It was the Christmas season that was particularly celebrated142 at Azqueltán, for then the old pageant143 of “Los Pastores” was performed. For weeks before, the performers, all prominent men of the village, were engaged in making their costumes of long, white dresses and their staffs decorated with colored tinsel and tissue paper. The words and music had been handed down from the days of the first Spanish missionaries144, and depicted145 the adventures of a group of shepherds journeying to the nativity. José’s father, Francisco, played the part of the hermit146 with a crude mask of wood and an immense rosary of wooden beads. It was José’s ambition to take the part of Satan, who attempted to prevent the pilgrimage.
“José,” said Francisco one day, “it is high time you were married. You are eighteen now and most of the boys of your age are married already. I cannot afford to support you any longer and you must set up for yourself. I’ve been hearing a great deal about your affairs with several girls—yes, and with some of our married women too! And it will have to cease.”
Here Don Pancho chuckled147 to himself, for he had a great deal of pride in his handsome son and enjoyed the gossip of his amours. José had learned to be a fair performer on the fiddle148 and the guitar, and would sit by night with a few other free lances of his own age under the eaves of some straw hut watching the stars come out in the beautiful crisp, evening air and singing melancholy149 love songs. Most of the girls succumbed150 to his advances at once, but there was one who rejected them with affected scorn and she, of course, was the one he most desired. Consequently he began to hedge at his father’s suggestion.
“But, little father,” said he, “I don’t want to get married yet,—possibly I never will!”
“What nonsense!” exploded Francisco. “It’s all right for Gringos to be bachelors; they can hire women to do their work; they 216 can eat in tiendas. But you! Who’ll make your tortillas? Who’ll make your clothes? Don’t be a fool!”
José knew it was up to him to get a wife, but he wished a little more time to press his suit with Josefa, the much-to-be-desired daughter of Cándido Gonzales. “Give me another month, little father,” he asked, and Francisco agreed.
So José sought out his grandfather, old Nestor. Bashfully he hesitated and “stalled” until at last the sly old man suspected the truth.
“Come, come!” he ejaculated. “Speak out! What is it, a girl?” José presented his case. The old man swelled up with pride.
“Ah! Of a truth you have come to the right man! You knew your old grandfather was the one to aid you! There is now only one other man in the tribe who knows how to gain the love of a girl! A week from to-night at midnight will be the time. We must both fast for five days before, in order to appease151 the Gods and María Santísima. Get me a piece of the girl’s clothing and I’ll find the other things.”
José didn’t relish69 the idea of a fast, for he was of the younger generation and took little stock in the superstitions152, as he considered them, of the elders. Nevertheless he was now in trouble and, with the natural faith of the helpless man, willing to try anything. So he endured the fast without a whimper and surreptitiously visited the girl’s house while she was fetching water from the spring and stole a small article of clothing.
When at last the night came, the old man was in a queer mood of neurotic153 enthusiasm and excitement, combined with sober dignity in contemplation of his important office.
“Have you the clothing?” he asked eagerly. José handed it to him.
“And now a piece of your own clothing!” A short search brought to light a discarded bit which would serve the purpose.
Carefully the old man made a doll of the clothes of each, one to represent the boy, the other the girl. Then he produced flowers of five narcotic154 plants which he had spent the day in seeking—güizache, palo mulato, garambullo, rosa maría and toloache—and with these he decorated the boy doll. When the stars indicated the hour of midnight, a candle was lighted and the figures were placed 217 in a large bowl of water, floating. José watched with bated breath. Not that he put much faith in the outcome, but the spell of the magic, the stillness of the night and the temper of the old man, who by this time had practically reached a state of self-hypnosis, had a profound effect. Reverently, and in a low, tense voice the old man recited the ancient prayer begging of the Intoxicated155 Woman and the Flower Man, that the desired one should be brought to her lover. After this he produced his musical bow and, placing a bowl upside down on the ground, held the bow on it with his foot. Striking the string with two small sticks so that it gave a sonorous156 twang, he began to sing the old song appropriate for the occasion. Five times he sang it, and then jumped up and walked around the bowl with the floating figures, five times. The charm was then complete. Eagerly he looked into the bowl and found that the two figures had floated together. With a delighted air he turned to José, restraining his high-pitched emotion.
“It is well,” he said simply. “The Gods and María Santísima have answered your prayer.” José felt relieved, for, although at heart he doubted the efficacy of the charm, the old man’s emotion had a considerable effect upon him. So it was with greater self-confidence that in the morning he renewed both his meals and his assaults on the heart of the delectable157 Josefa, until he felt that he might confidently put the matter to the test.
“Father,” said he the following day, “will you speak to Cándido Gonzales about Josefa for me?” His father chuckled.
“So that’s the way the wind blows! I guess we can settle the matter. It would be silly of Don Cándido to refuse such a promising son-in-law!”
There were many things to be arranged and the matter of the marriage of one’s children was too important an affair to be lightly settled, so old Francisco and Cándido had many long conferences. They debated the matter from every possible point of view and then all over again from the beginning. But even matters of greater pith and moment must eventually be squeezed dry, and at last the time arrived when neither the fertile Don Pancho nor the equally fertile Don Cándido could conceive of another topic of discussion, so they considered the matter formally arranged. The young people would await the next visit of the cura and then be married.
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But right there old Nestor interposed a furious objection. Here he was, the Cantador Mayor, the Chief Singer or high priest of the old religion, the keeper of the old customs, doing his best to preserve the tribe from dissolution and destruction because of the anger of the old Gods. The young generation were deserting the Gods and the practices of their forefathers. They no longer attended the old ceremonies, prayed and sacrificed to the Gods, fasted or made prayer sticks. Even the old language had nearly perished and the Gods were so angry that they were permitting the tribe to grow smaller and smaller, yearly. It was only the fervor158 of a few devoted conservatives like himself which still induced the Gods to send their rains in the spring. And would he allow his only grandson to be married without the practice of the old rites159? Por Dios, no! And besides, he was one of the very few men who still remembered the old prayer and it was the custom to pay a peso per night to the one who recited the prayer. He had not the slightest objection to Pepe’s being married by the cura—the more Gods the better—but he insisted on his privileges and the observance of the old customs.
So, to please the old man and to keep peace, it was agreed to follow the old customs, and the next Wednesday night the three men, Nestor, Francisco and José, journeyed to the girl’s house. Along the narrow, steep and rocky trail they stumbled, finally arriving at the house where they were cordially admitted by old Cándido. Seating themselves by the door, Nestor immediately launched into the prayer which was a long one and recited with great gravity. He spoke in beautiful allegory of the creation of the girl in the heavens, and of her long wanderings before her birth. At last the long prayer came to an end and the party trooped home again.
For five nights on successive Wednesdays and Saturdays, this was repeated and on the last night Cándido, who had been ably coached by Nestor, arose at the end of the old man’s speech and spoke in reply, gravely, the traditional response which had served Tepecano brides and grooms160 for centuries. He admitted that his daughter was lazy and worthless, but appreciated the honor of having her hand asked, and closed with an appeal to the Gods for forgiveness from sins and for health. Then he brought out a white cloth and on it were piled all the girl’s possessions and her wedding gifts. 219 Then all four, the bride and groom161 and their fathers, seized each a corner, raised the cloth, and the ceremony was complete. José remained with his wife’s people for several months while he built himself a new house and put his household in order before taking his bride to her new home. When the good cura came to say mass the next time, the couple appeared before him and were united according to the rites of Holy Church.
One day a melancholy figure appeared before the little hut of Nestor and the old man hobbled out to greet his visitor.
“Enter, enter, little grandson!” he greeted. “Why so sad? What has happened?”
“It is my wife, little grandfather,” replied José. “She is quite ill. We have done everything we can for her. All the neighbors have come, and each one has brought her some delicacy162 and forced her to eat it, but to no avail. Can you not help her?”
“Ah, what could you expect from these old women? They expect to cure sickness by foods and drugs when it is necessary to appease or overcome something! Verily you have come to the right man! Let us see what we can do.” He disappeared within his house, made a judicious165 selection of objects, put them within his sack, and over the trail they went toward the house.
Sure enough, there lay poor Josefa on a mat on the floor of the house. The civilized physician would have diagnosed her malady166 as malaria167 and suggested doses of quinine and crude oil—the latter to be administered to the mosquitoes in the pools of stagnant168 water. A few sympathetic neighbors were gathered around, begging her to try one or another of the dainties they had so carefully prepared.
“Truly, I have done my best, grandfather,” lamented169 José. “I have sucked at the seat of pain as you have told me, but extracted nothing, and I have blown tobacco smoke on her and prayed, but without avail.”
“Yes, my son, but one must have practice in such matters and the confidence of the Gods. Possibly it is the work of one of your enemies. It is well that you called me, for none else in the tribe has my power and influence.”
Sending the neighbors home, he questioned José with regard to 220 his sins of omission170 and commission, trying to determine the cause of his wife’s infirmity. Had he or she any enemies who might wish to send sickness upon them? José knew of none, except possibly one of her other old suitors. Had he been careful to placate171 the chanes when he built his new home? José was compelled to admit that he had ignored this matter entirely.
“Ah, my son!” lamented the old man, “you young people laugh at us; you think we are silly, and yet when your own obstinacy172 leads you into trouble you come to us for aid! Well, that is ever the way of youth. Now let’s see what we can do.”
He laid Josefa on her back, standing at her feet. Lighting173 a cigarette made of corn husk and tobacco he assumed a serious attitude which rapidly became almost hypnotic. Taking long draughts174 of smoke, he faced the four cardinal points in turn, blowing a puff163 of smoke in each direction, and then in a low tense voice recited a prayer, begging that the illness might pass from her and she be restored to health. Then he blew five puffs175 of smoke on her hands, feet and forehead and, falling on his knees, began to stroke her body rapidly from the extremities176 to the seat of pain, at which place he then began to suck vigorously. Finally arising, he spat177 into his hand a mouthful of blood. His state of tense emotion rapidly disappeared as he said gravely:
“This is a serious matter, Pepito. It is not the chan; if it were, I should have sucked out only spittle. The blood proves it to be witchcraft178!
“It is a matter of the greatest delicacy,” continued Nestor, “and you are lucky to have one so powerful as I at your service. Even for me it will require a whole week of fasting and praying to diagnose the matter correctly. And even for my favorite grandson I couldn’t afford to do it for less than the standard price of five pesos!”
After a half-hour’s argument the matter was amicably179 arranged and for a week the old man bathed, fasted and prayed, and by the end of that time had worked himself into an exalted180 state which combined with the weakness induced by the fast, made him see visions. On the evening of the seventh day he again appeared before the young man, the gravity of the business evidently weighing upon him very heavily.
“I have seen it all,” he said simply. “It was a young man. I 221 couldn’t see him plainly enough to recognize him. But he made a figure from a piece of her clothing and stuck a pin into it while another old man prayed that she might sicken and die!”
A wave of hatred181 passed over José and he cursed the culprit violently. There was no longer the slightest doubt in his mind that old Nestor spoke with authority. He had heard all these old tales about ways of harming an enemy by magical means, but he had never really put any faith in them. And now he was the victim! He ran over in his mind the names of those who might be suspected. There was Pablo Hernandez with whom he had had an argument at the last fiesta, and Pedro Martinez who claimed he had cheated him over a sale of corn last month. Ah, but wait. There was Margarito de la Rosa who had been his pet rival for the hand of Josefa. The more he thought of it, the more certain he was that it must have been he. All right! He would fix him!
Nestor set about his cure with gravity and self-possession, knowing like any doctor that the best half of any cure lay in the confidence of the patient. First he produced his bundle of arrows made of a straight shaft182 of wood with a large feather from an eagle or a red-tailed hawk183, hanging from the blunt end. These were the arrows that attacked evil and sickness. Three of these he stuck in the ground at the patient’s head and a fourth at her feet. Then he performed a number of motions with the arrows, which involved changing their positions, pointing them to the four cardinal points and waving them above the patient’s head to purify her. Finally he fell on his knees and once again began to suck at the sorest spot in her body. After several attempts on various parts he finally arose with great emotion, his face a livid red from the intensity184 of his efforts, spat into his hand and showed José—a pin! The latter gasped185 with astonishment186.
Now without doubt the old man had concealed187 the pin in his mouth before beginning to suck, nevertheless he had worked himself into such an intense emotional state that the fraud was probably quite unconscious. As for José—had he not seen with his own eyes? The very pin which had been stuck into the figure representing his wife had been removed from her body! So that was the game, was it? Very well, it was a game more than one could play at. From that time on he nursed his revenge.
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After he had brooded over his wrongs for a long time he again consulted Nestor and told him of his suspicions. The old man nodded gravely.
“Most probably it was he,” he assented188. “Now that I think of it, the person I saw in the vision was much like him. Of course! I see him very plainly now. And the old man who helped him was that shameless old Heleno Montez who thinks he has more power than I. I’m certain of that. Very well, we’ll show them!” And so the two conspirators189 secretly planned the untimely demise190 of Margarito and Heleno.
Thus it happened that a few days later they met late one night in a secluded191 spot on the outskirts192 of the village.
“There are several methods of bewitching,” began Nestor, after crossing himself. “You might as well learn them. One way is to make a figure of cotton and bury it in the cemetery193, light a candle and place it at the head of a grave at midnight on Monday, after having fasted all day. Repeat this for five successive Mondays and on the last day get a black stone from the river and hit the earth above the figure five times. Then run home before the candle goes out. The corpse194 will cause your enemy to sicken and die within five months. But one must fast for the entire twenty-nine days.”
José shuddered195 and looked furtively196 around into the darkness with the fear of one who dreads197 ghosts. Neither the method nor the long fast appealed to him. But Nestor, with the air of a devotee, warmed up to his subject.
“But a better way is to make a figure of cotton with hands and feet, head and mouth, wrap it up with the shroud198 of a dead man and then pierce the head and the heart with five thorns. Pretty soon the victim will fall sick of the stomach and his heart will rot and—may God have mercy on his soul!” Nestor chuckled. “A very pretty way it is, too! That was probably the method they tried on Josefa. Lucky you had me to counteract199 it!”
Again José’s anger rose at the thought of the villainy and he hardened his heart against the malefactors.
“Another good way,” continued Nestor, “is to make a clay figure and bury it in an ant hill at high noon. You must fast a day and say the creed200 seven times while counting your rosary and light a 223 candle. And when the candle goes out, the ants will come up and in five days the enemy will die of boils and hives and fever!”
“That’s a terrible death, little grandfather,” said José. “We can’t do anything like that!”
“Well, there’s still another way, the best of all. Few men know this, but I will tell you the secret.” His voice sank to a whisper.
“First you must get a bone from the right hand of a dead man. Take this and hide it in the thatch of the roof of your enemy’s house when no one is looking. Then in the night he will see a black phantom201 and the following night a terrifying vision lamenting202 behind the house. Unless he finds and removes the charm, he will continue being terrified until at last all the people of that house will die from fear of horrible nightmares of poisonous animals—rattle-snakes, centipedes, tarantulas, lizards203, spiders and scorpions!”
But José had heard enough, and was on his way home as if all these noxious204 creatures were after him. Others might dabble205 in witchcraft if they pleased, but it was not for him! His difference with Margarito he would settle with fist or machete!
This experience brought José more closely into contact with old Nestor. Besides he was getting on toward middle life and beginning to recover from the agnosticism of youth and to take an interest in the old religion and customs of the forefathers. These, he was well aware, were kept alive by a few devoted old conservatives like Nestor who believed that it was only their fidelity206 which kept the tribe from complete annihilation by the Gods, angry because of the neglect of the younger people. The younger people regarded the conservatives as harmless old fools and their religious practices as amusing superstitions. In this they were encouraged by the padre who was anxious to see all the old beliefs rooted out. Nevertheless he knew enough of human nature to realize that little could be accomplished207 by coercion208 and force, and enough of church history to remember that the Church had always found it better to reinterpret the old pagan beliefs and incorporate them into the faith rather than to battle against them. Consequently the conservative group considered themselves perfectly good Catholics and saw no antagonism209 between the new and the old religions. Nestor found José in a receptive mood when he approached him on the topic.
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“José,” said he, “it has always been a matter of great regret to me that my only grandson has not been one of the few who have kept faith with the ancient Gods of the pueblo. But that is the nature of youth. I too, up to your age, took little part in the ceremonies, although at that time all of the elder generation were loyal. But now you have arrived at the age of discretion210; your advice is sought and your example has considerable influence. I know you no longer laugh at our beliefs; you have frequently questioned me about them. But you have never affiliated211 yourself with us. Delay no longer, dear little grandson. Father Sun is stretching out his hand toward you to gather you unto him. This is the fifth of January. To-night we celebrate the feast of the Pinole. Come and join us!”
There was an air of ecstasy212 about the old man and of hysterical213 emotion, due, as José realized, to the long fast in preparation for the feast, as well as to the narcotic peyote. José saw that a refusal would anger the old man and, besides, he felt a curiosity as well as a real religious interest in the proceedings214.
“I will go,” he said shortly.
As the sun sank behind the western mountains José and Nestor followed the winding trail toward the place where the ceremony was to be held. Just at dusk they arrived at the patio108 situated215 on the top of a small hill. Of course in his boyhood days José had frequently visited the patios216 where the ceremonies of the conservatives for untold217 generations had been held. He knew their general form well—a flat circular ground with a place for a fire in the center, a ring of stones which served as seats for the communicants, a circular path without this for the dancers, and a rude altar built of stones to the east. But now everything assumed a new significance.
On arriving, Nestor and José gravely made the requisite218 five ceremonial circuits of the ground, after which they bowed before the altar, while old Nestor recited a prayer in a low voice. José knew enough of the old Tepecano language to get the sense of the prayer which begged permission of the Gods to prepare and decorate their temple. After this, they set to work and cleared the ground of all growth until it presented an even surface, swept it smooth and started a fire in the center.
Nestor then busied himself at the altar for a long time, and José observed that he had opened his box and taken out many objects of 225 ceremonial importance which he placed in their proper positions on the altar. For a long time he busied himself there, carefully unwrapping every object and giving great care to its placing. José, sweeping219 the court and nursing the fire, watched him out of the corner of his eye. At last the old man turned and called to him.
“Joselito,” said the old man, surveying his work with the pride of a good craftsman220, “it is well that you should understand the meaning of all our religious objects. Doubtless you have heard malicious221 gossip and lies concerning them from the unbelievers of the village. They have told you that we worship idols222 here, and are in league with the Devil in opposition223 to our Holy Catholic Faith. Lies! All lies! We worship God here just as we do in the church with songs and prayers. Our dear cura is the leader of that branch of the church, and I of this. He needs his chalices224 and his sacraments just as I need the ceremonial objects you see here. Just as the blessed images in the church protect the town from evil, so do these bring us health, relief from sickness, and rain for our crops. Look here! This white cloth is the tapexte—it represents the heavens filled with great white rain clouds. These little square objects of colored yarn on a frame, you know well. They are chimales, shields, and represent the face of God, the Sun. Consequently they shield us from every influence and we even fear to make them until after the rainy season for fear they might keep away the rains! These arrows you know too. They are our active defense225 from sickness and evil and are hung with the feathers of the royal eagle and the red-tailed hawk.”
“Why only those?” interrupted José.
“Because they are the most powerful, swift and strong; therefore the arrow will fly fast, hard and straight. It is with these arrows that people are cleansed227 from sickness and evil. Then these sticks with tufts of cotton wound on them are bastoncitos. The cotton, of course, represents the great rain clouds, and these also serve to cleanse226 and purify and to bring the rains for the crops. All of these things you have seen and know fairly well. But these little objects of great importance you probably do not know.”
Nestor pointed228 to the front of the altar where lay six or eight jícaras. Some of these were decorated with designs made of small glass beads of different colors set in beeswax on the outer and inner 226 surfaces, but all of them contained various small objects resting on beds of cotton. Many of them were natural stones of strange and unusual shapes and colors, others were little bone carvings229 and similar objects made by the ancient populations of this region, and occasionally found by the present people. A few others were, although neither of the observers realized it, manufactured objects from other lands.
“These,” said old Nestor solemnly, “are the cidukam which are sometimes called our ‘idols.’ Of course they are not. But they are very powerful and rare and are carefully guarded. One finds them here and there, where they are left by the Gods that those with faith and observation may find them. They protect him from evil and sickness and bring to him health, wealth and happiness. I, as Chief Singer, have the largest number of most powerful ones which protect not only me, but the entire pueblo. And yet they care so little for it that the people laugh at my valuables and refuse to attend our ceremonies. But let them beware! The Gods will not bear with this neglect forever! Already things are not as they were in my youth. Then the rains were longer and heavier, the corn grew more bountifully and the deer were more plentiful230. While I last, I will keep the faith, but who will follow me? Not one of the younger generation knows the prayers, the songs or the details of the ceremonies! Well, at any rate, I shall have done my best to save them from the consequences of their neglect.”
“Here,” he exclaimed, pointing to a spherical231 object resting on a bed of cotton in a beautifully decorated jícara, “here is the most powerful object in the collection. There is not another one in the tribe—yes, there cannot be another like this in the whole world.”
He raised the globe reverently and lovingly from its bed. Now an American schoolboy would have recognized it as a large glass marble with the white corkscrew veins232 in the center. But to Nestor and José it was a wonderful object, and they feasted their eyes on the beautiful and regular shape and color.
“This is surely the spirit of the rain,” said the old man softly. “See! It is transparent233 like the water and in the centre the whirling rain descends234. Ah! If that should be lost or taken from the country, the rain would surely follow it and we would all die of drought and starvation!” He put it back into its place reverently.
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“Here is a representation of the moon, white and round; this one is evidently the spirit of the deer. See how closely it resembles one with its horns! Here is doubtless an ear of corn, and this one here is certainly intended for a chimal. And these—but here come more people!”
Into the light of the fire brightly blazing in the center of the patio came three elderly men. José knew them well, of course, as prominent in the conservative party. They walked five times around the circle and stopped before the altar and breathed their prayers before stepping out to greet the two. From this time on, the communicants arrived slowly, until by eight o’clock about a dozen had congregated, almost entirely elderly men. A few women also had come, but these made a fire for themselves outside the circle and took no part in the ritual.
Presently Nestor brought out a bow of the type used by the hunters of old, and tightened235 the string until it gave forth a resonant236 twang when plucked. Then, scooping237 out a hole in the ground in front of his seat, he inverted238 a gourd75 bowl over this and held the bow, string uppermost, on the bowl with his foot so that it served as a resonance239 chamber240. Two small sticks were selected and the ceremony was about to begin. First, however, he called José to him and formally recited to him another of the old speeches, handed down by tradition through centuries, delivering to him the care of the fire for the night. Then he seated himself on his central seat, and on either side sat another old man. In each hand they held one of the ceremonial arrows which they had taken from the altar. These were waved slowly, and pointed in turn to east, north, west and south while the old man recited the traditional prayer opening the fiesta. This done, he settled himself on his seat and, taking the two sticks in his hand, struck the bow with a sonorous twang. Then he began to sing in a low voice to the accompaniment of the monotonous241 twang of the bow. José followed the example of the other men by getting up and dancing around the circle with a solemn, slow tripping step, stopping to face outwards242 for a moment at each of the cardinal points, and particularly to the altar at the east.
And so the long night passed. Around Polaris swung the bright stars, shining as they can only in the crisp air of high altitudes. All night long with but brief intermissions the old man sang. Only four 228 songs there were in all, but these were very long and full of monotonous repetition. They told of the origin of the Gods and of the world, and of the coming of the rain to refresh the world with its life-giving water. José tended the fire conscientiously243 and danced with the other men for at least a portion of every song.
At last above the rim84 of the eastern hills appeared the glowing Morning Star like a heavenly torch, and all greeted it reverently. Soon the great sun himself began to spread the light and warmth of his glow abroad, and finally showed his face radiant above the eastern hills. Seldom had he seemed more majestic244 to José and seldom had his warmth been more welcome, after the chilliness245 of the night.
About this time Nestor finished his last song to the Sun and the ceremony was almost over. Once again the other two old men took their places beside him on the stone seats and once again were the arrows pointed to the cardinal points while the Chief Singer recited the prayer to close the ceremony. Then, one by one, all the men approached the altar where they were given little tamales[14] to eat, while Nestor purified them of all sickness and evil by waving over them an arrow, the feather of which had been dipped in peyote water. A few drops of the water were placed in the hand of each, and then water in which corn meal had been mixed was sprinkled over every one present, over the altar and the seats. The sacred objects on the altar were collected and replaced in their box, all the attendants, led by Nestor, made their five ceremonial circuits of the patio and the ceremony was completed. José went home and slept the rest of the day.
Although José still affected to ridicule246 the beliefs and practices of the conservatives, yet the ceremony he had witnessed had really quite an effect upon him. And he began to show a live concern for the old religion, studying it almost as would a scientific investigator247. Many were the conferences and long talks that he and Nestor held together, the old man an intensely enthusiastic informant, the young man an interested listener and keen inquisitor. Of course, like all the Tepecanos, he already understood the basis of the old religion, how the trinity of Father Sun, Mother Moon and Elder Brother Morning Star watched over and protected their people; how Father Sun had sent his daughter, the Corn, into the world that 229 they might have sustenance248, and how the Gods sent the welcome and necessary rains in the spring and summer, that the corn might flourish, requiring only that the people worship them with song and dance, with arrows and chimales. But all of the minor249 esoteric details opened a new field of interest to him. He learned the many set prayers which were enjoined250 for various occasions, the ritual songs sung at the four principal ceremonies, that of the Rain in April, the Ripe-corn in September, the Corn-meal in January and the Twin-corn in March. He heard of the tabus of fasting and continence enjoined upon the Chief Singer and, above all, of the influence and power of the magic peyote which played such a large part in all observances. He learned to make the various kinds of arrows and chimales and to know their special powers. He learned the locations of the altars, and particularly the four principal ones to the cardinal points, in each of which was a habitant spirit, and how to each pertained251 a special color—green to the east, gray to the north, black to the west and white to the south. He came to realize that the religion was practically based on the securing of rain, for which the Gods were petitioned with prayer and song, and placated252 by sacrifices and fasting, for rain was the one essential to human life.
José became particularly interested in the little cactus root known as peyote, that dried, shriveled-up little thing which produced such a wonderful effect when eaten. Such a feeling of ecstasy and exhilaration, of joy and insensibility to fatigue253, did they produce that they were certainly powerful instruments of the Gods, if not near gods themselves.
“It is a kind of corn,” volunteered Nestor of the peyote, “just as the deer are corn.” By that he meant that it was a food sent by the Gods, for he knew well that it was the root of a cactus growing in a country far to the east.
“When I was young,” he continued, “we journeyed far to the east to gather the peyote root just as the Huicholes do to-day. But now that I am old and there is no one to take my place, I must buy it from them.”
Then and there José swore that he would accompany the next Huichol party to the eastern country in search of the strange plant, for he was still young enough to feel youth’s passion for visiting strange lands. He had frequently seen parties of peyote-seekers 230 passing through the village and had struck up an acquaintance with some of them, envying them their gaudy254 costumes and long trip. Now he would go with them and himself bring back the peyote!
“May the Gods be with you, Joselito!” fervently255 prayed old Nestor. “Would that I were young enough to accompany you! But I shall fast and pray for you. When you return with the peyote you will have fulfilled one of the requirements for the office of Chief Singer, and I will go to my forefathers in peace, knowing that you will take my place. It is now October and some of the Huichol men will be about starting out. You have frequently heard me mention my old friend Benito Torres who left Azqueltán as a youth to live with the Huicholes, and who has risen to be one of the most respected men of the tribe. Go to him and he will befriend you. Go with God!”
It was a bright, warm day in October when José set out for the Huichol country. Josefa had filled his sack with gordas and his bule[15] with water. Tobacco, matches, his machete and blanket were the rest of his equipment. He waved farewell to his wife and started up the hills to the west. Higher and higher he climbed, now scrambling256 up a slope of rock talus, now following a trickling257 stream up a ravine, now skirting a fertile hill with the hay still slightly greenish from the recent rains. The little river in the bottom of the great barranca grew smaller and smaller, until at last it was lost to sight entirely, behind the hills of the upper edge. The heat grew perceptibly less as he climbed and the pine trees appeared singly and then in groups. The first night he spent by the side of a blazing pine fire on the edge of the mountain forests, while he listened to the howl of the wolves or the snarl258 of a jaguar259 or mountain lion.
Early in the morning he was off again, still going westward260 through the pine groves261 until at last he began to see the fields and houses of the Huichol. The houses were much like those of his tribe except that none was of adobe. They were also arranged in villages, but in every village was one larger house which served as the temple, in place of the open-air altars to which he was accustomed. The people looked very much the same, but their dress was different. They wore scarfs, belts and little pouches262 woven in designs of bright colors, wide hats with feathers, and their legs were bare to the knees. They looked askance at the traveler in the conventional cotton trousers 231 of the Mexican peon. One or two accosted263 him in the Huichol language. It was a queer tongue to him, with many sounds he had never heard before and was confident no civilized man could ever reproduce. He replied in Spanish, but was not understood until one of the middle-aged264 men who had worked in the nearby mining town, and there acquired a small Spanish vocabulary, happened along. From him José learned that Benito Torres lived on a little ranch66 a few miles beyond the village. Arriving there about sunset he kicked aside the snarling265 dogs which, as everywhere in Mexico, prowled about the house, and called aloud. A middle-aged man came out of the house.
“Cafh?van, armano!” Jose greeted him. The man, after a moment of silent surprise, smiled and countered:
“Cafh?van api! It is a long time since I have heard that greeting in Tepecano,” he continued in Spanish, “and the language has about failed me. Enter! Enter! Here is your home! Julia! Bring food and drink for my brother Wak?ri!” Wak?ri is the name given the Tepecanos by the Huicholes.
“I am called José Aguilar,” said the traveler, “the son of Francisco and grandson of Nestor.”
“Ah, yes! Francisco and I were boys together, and many pranks266 we played on Nestor. He himself was a young man then. How long ago that was! But when I was younger than you, I saw the way things were going. The Mexicans were encroaching on our lands, the cura came and built the church and we were made to give up our communal land and each man take a piece for himself. As if the Gods ever intended their land to be owned like a machete or a hat! As well divide up the air and the water in the river and make the new-born babe pay to breathe and drink! Ave Maria! And then they began to bring in strong drinks; they wanted us to put our legs in those long trousers you wear now, to give up our old language and speak Spanish and to foreswear the old religion. I saw the way it was going and said, ‘Not for me! Not for Benito Torres!’ And I took my blanket as you have done and came up here with the Huicholes where I have spent a long, happy life following the mandates267 of the Gods. You are wise to have done likewise. I welcome you!” And he threw his arms around the younger man in a welcoming embrace.
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José was pleased and yet troubled.
“Yes, little uncle,” he replied at last, “it is quite true. There is little of the old left now in Azqueltán. Only old Nestor and a few of the other old men keep to the old faith. But I am of the new order. These are the clothes I have always worn; Spanish is my language, Catholicism my religion. I cannot change to the old order any more than you to the new. And yet the new is inevitable; I see it even here.”
Benito nodded a sad acquiescence268. “Yes, it is a losing fight. Even here the old is passing. I have not postponed269 it for these people, but only for myself by coming here. In a century or so there will be no Huicholes, no Tepecanos, no Coras, only Mexican peones of Indian blood. But why then have you come here?”
José explained his mission, at which the sad face lighted up again.
“It is well,” he said. “I too went with parties several times after I first came here. But it is a task for young men. You know it involves harsh restrictions270 of fasting and great endurance?” José insisted he was prepared for them.
“Very well, then. In a very few days a party begins the preliminary fast. I will speak to their leader and you shall join them.”
And so it happened that through the good offices of Benito, José was accepted among the peyoteros and prepared to take his part in the work. He adopted the dress and paraphernalia271 of the party, taking bow and arrows and several small tobacco gourds. The evening before the departure he bathed and prayed, as he might not bathe again until the return from the long journey. There were nine other men in the party, including a leader who was the only one allowed to make fire while on the long trip. Several burrows272 were taken along, to carry tortillas on the journey and bring back the peyote on the return. Nevertheless they were expected to fast much of the time, and several men of the party ate little but peyote during the entire forty-three days they were away on the journey.
Bidding an affectionate good-by to their wives and families, the little party started out. Instead of passing by Azqueltán, they struck eastward273 down the slopes of the wooded mountains and out onto the rolling plateau, dry, hot and sandy. Day followed day in monotonous repetition, night followed night. Generally in single file they 233 walked, dirty and hungry, but with their minds fixed274 on the goal before them—the attainment275 of the little cacti which would protect their villages and bring them rain. Across the well known trail they went, camping each night in a certain place, so that the faithful watchers at home knew each night exactly where they were. This trail had been followed for centuries and went along the most inaccessible276 route, away from roads and villages, so that the pilgrims were seen by very few of the Mexicans of even the more inhabited parts of the country they traversed.
But at one spot when the journey was about half ended, not far from the great City of Zacatecas, they came to a road which could not be avoided. It was made up of short logs of wood laid parallel, and on these were fastened long, snaky iron rails. José, though more civilized than the others, had never seen anything of the kind before, but one of the other men who had made the journey before, explained by signs that an immense monster, dragging behind him houses full of people, ran at tremendous speed along the road, as a horse drew a cart along a dirt road. From the description José recognized it as a railroad, as he had heard about railroads when an open-eyed boy, from an itinerant peddler.
Eastward, ever eastward they pressed, until two full weeks had passed, when the leader of the party informed them that their destination was but five days’ journey away and that from that time all restrictions must be rigidly277 observed. They were to walk in single file continuously, and eat nothing but peyote for the rest of the journey. In a few days José began to see the first little peyote plants, but the leader affected not to notice them, although as the party pressed on the plants grew more abundant. At length, on the nineteenth day, when they had covered about three hundred miles, the leader called a halt. Trembling with emotion, superinduced by hunger and fatigue, he cried:
“There is the peyote, appearing as a deer!”
At that, all drew their arrows and shot at a peyote plant, taking care not to hit it. Then from the loads on the burrows various ceremonial objects were produced—arrows, chimales, bastones and other objects not used by the Tepecanos—which were deposited as sacrifices to the Gods and to the peyote. For the next three days all 234 collected the little cactus roots until the burros were loaded down and the men wore strings278 around their necks. On the fifth day after arrival they started their long journey homeward.
By this time the supply of tortillas had become entirely exhausted279 and José, in particular, being more accustomed to regularity280 of food, and less accustomed to the diet of peyote, suffered greatly. The others appeared not to be greatly affected, for they consumed many peyote roots and walked with the sprightly281, springy step that certain kinds of intoxication282 produce, though their thin limbs and drawn40 faces betrayed the strain upon them. Now and again inhabitants of the country gave them food, but these were rare occasions and for the greater part they covered the first fourteen days of the return trip in a daze283, sustained only by the stimulus284 of peyote and their nerve.
But at last the fourteen days were over and they approached the spot where, the leader informed them, a party from the village would meet them, five days’ journey from home, with loads of tortillas. And so indeed it happened! How good the corn cakes, bone dry after five days in the scorching285 sun! With renewed strength they continued their way to the edge of their pine forests, where they hunted deer for several days to obtain the meat demanded for the return feast.
A few days later, a body of thin and famished286 men, their figures only just beginning to recover from the privations of the long journey, but their heads high with elation76 and consciousness of probity287 and of duty well performed, their burros laden288 with sacks of peyote and deer meat and their necks bedecked with strings of peyote, marched down the street of the principal village. The tabu upon washing would not be removed until the great feast, and they presented a bedraggled and filthy289 appearance, yet they were heroes to the stay-at-homes in the village as they entered the temple and deposited their cherished strings of roots. Then they again began to hunt deer in order to have plenty for the great Peyote Fiesta in January.
But José was anxious to get home. He felt that he had done his share and should be excused from the month or more delay in preparation for the fiesta in which he had but little interest. Benito took his part also and urged that he be allowed to depart. Many of the shamans took exception, fearing that such a rupture290 of all the regulations 235 of peyote-gathering might anger the Gods and work harm. But finally Benito’s argument that harm, if any, would fall upon the culprit and his people in Azqueltán and not on the Huicholes, carried the day, and José was wished god-speed, loaded with gordas made by Benito’s wife, Julia, and sent on his way.
How beautiful the great barranca seemed as he first emerged from the edge of the pine forests and saw the gaping291 chasm292 below! What joy to make out the little cluster of adobe and thatch shacks293 with the little white church in the center! As he neared his house, his loving wife ran out and embraced him. How good it was to be home again, and how much better were her tortillas than those of any of the Huichol women!
But only a few minutes did he tarry at home in spite of his long absence, for Josefa said at once: “Old Nestor is sick unto death and has been asking for you hourly. He has kept track of the time you have been away, and says you should be home about this time and that he will not go until he sees you again.”
Hastily José ran along the winding trail which led to the house of the old man, and as he neared it he heard the doleful wail294 of an old shaman singing one of his curing songs. On his blanket on the floor lay the old man, surrounded by his ceremonial arrows and other sacred paraphernalia. As José entered, he smiled and motioned to the shaman to stop singing.
“It is useless,” he said simply. “I know my time has come. Sooner or later it comes to all of us. But I knew you were coming to-day, my boy. I dreamt it last night, and I would not go until I saw you. I see you have brought the peyote for me. Well, it will never benefit me. Stay! Give me a drink of it now. It will make my head clearer. But the rest of it you must keep for yourself. You are the only one of the tribe who has fulfilled the requirement for Chief Singer by going to the peyote country. And besides, you know all the songs and prayers and all the intricate details of our ceremonies. And I will leave you all my cherished valuables, my arrows, my chimales and my cidukam. They will help you in every need, and while you cherish them the Gods will allow no harm to befall the pueblo. Francisco! Baldomero! Must he not be Chief Singer after me?”
“It is true,” spoke Francisco. “José, my son, you are young in 236 years, but old in experience and knowledge. Will you not do as grandfather wishes?”
Reluctantly José agreed.
A few days later a straggling procession wound its way to the little cemetery behind the church while strong hands bore a plain black box containing the body of old Nestor. The burial customs of old had been entirely forgotten, and even if they had not, Francisco would have taken no chances with fate by having the old man buried outside of consecrated295 ground. But nevertheless José managed to slip a few of the old man’s most cherished sacred things into the box with him. Later José went to the principal altars in the hills to deposit other things, besides journeying to the seat of the cura to pay to have masses said for the rest of his soul.
For a year or so José fulfilled his office as Chief Singer dutifully, but then the restrictions and fasts began to pall121 upon him, and he shirked the duties and finally abandoned them altogether. Some of the conservatives remonstrated296 with him, but he replied that he could not see but that they had just as much rain and corn, without performing the ceremonies, and no more sickness and famine than when the ceremonies were performed, in which he was certainly borne out by the facts. And not long afterwards, when a “Gringo” scientist came to the village to study the language and customs, he was glad to sell all of Nestor’s sacrosanct297 valuables at a high price and call it a good riddance.
J. Alden Mason

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1
thatch
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vt.用茅草覆盖…的顶部;n.茅草(屋) | |
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2
mortar
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n.灰浆,灰泥;迫击炮;v.把…用灰浆涂接合 | |
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3
betoken
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v.预示 | |
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4
mere
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adj.纯粹的;仅仅,只不过 | |
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5
immediate
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adj.立即的;直接的,最接近的;紧靠的 | |
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6
conversed
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v.交谈,谈话( converse的过去式 ) | |
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7
civilized
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a.有教养的,文雅的 | |
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heartily
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adv.衷心地,诚恳地,十分,很 | |
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pervaded
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v.遍及,弥漫( pervade的过去式和过去分词 ) | |
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10
adobe
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n.泥砖,土坯,美国Adobe公司 | |
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11
quarried
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v.从采石场采得( quarry的过去式和过去分词 );从(书本等中)努力发掘(资料等);在采石场采石 | |
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12
valiantly
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adv.勇敢地,英勇地;雄赳赳 | |
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13
speck
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n.微粒,小污点,小斑点 | |
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14
cavalcade
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n.车队等的行列 | |
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15
descending
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n. 下行 adj. 下降的 | |
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16
tortuous
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adj.弯弯曲曲的,蜿蜒的 | |
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devoted
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adj.忠诚的,忠实的,热心的,献身于...的 | |
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18
jocund
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adj.快乐的,高兴的 | |
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19
pealing
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v.(使)(钟等)鸣响,(雷等)发出隆隆声( peal的现在分词 ) | |
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20
reverently
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adv.虔诚地 | |
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21
bosom
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n.胸,胸部;胸怀;内心;adj.亲密的 | |
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22
entirely
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ad.全部地,完整地;完全地,彻底地 | |
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23
conscientious
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adj.审慎正直的,认真的,本着良心的 | |
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24
forefathers
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n.祖先,先人;祖先,祖宗( forefather的名词复数 );列祖列宗;前人 | |
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25
virgin
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n.处女,未婚女子;adj.未经使用的;未经开发的 | |
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26
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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27
antagonistic
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adj.敌对的 | |
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28
supplementary
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adj.补充的,附加的 | |
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29
yarn
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n.纱,纱线,纺线;奇闻漫谈,旅行轶事 | |
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30
anomalous
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adj.反常的;不规则的 | |
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31
canyon
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n.峡谷,溪谷 | |
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32
countless
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adj.无数的,多得不计其数的 | |
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33
rivulet
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n.小溪,小河 | |
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34
brook
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n.小河,溪;v.忍受,容让 | |
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35
swelled
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增强( swell的过去式和过去分词 ); 肿胀; (使)凸出; 充满(激情) | |
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36
torrent
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n.激流,洪流;爆发,(话语等的)连发 | |
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37
peeked
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v.很快地看( peek的过去式和过去分词 );偷看;窥视;微露出 | |
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38
pestilence
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n.瘟疫 | |
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39
withdrawn
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vt.收回;使退出;vi.撤退,退出 | |
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40
drawn
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v.拖,拉,拔出;adj.憔悴的,紧张的 | |
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41
remarkable
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adj.显著的,异常的,非凡的,值得注意的 | |
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42
omniscient
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adj.无所不知的;博识的 | |
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43
smoldering
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v.用文火焖烧,熏烧,慢燃( smolder的现在分词 ) | |
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44
dough
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n.生面团;钱,现款 | |
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45
staple
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n.主要产物,常用品,主要要素,原料,订书钉,钩环;adj.主要的,重要的;vt.分类 | |
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46
scoop
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n.铲子,舀取,独家新闻;v.汲取,舀取,抢先登出 | |
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47
chili
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n.辣椒 | |
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48
savory
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adj.风味极佳的,可口的,味香的 | |
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49
drudgery
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n.苦工,重活,单调乏味的工作 | |
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50
bent
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n.爱好,癖好;adj.弯的;决心的,一心的 | |
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51
soften
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v.(使)变柔软;(使)变柔和 | |
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52
softened
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(使)变软( soften的过去式和过去分词 ); 缓解打击; 缓和; 安慰 | |
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53
winding
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n.绕,缠,绕组,线圈 | |
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54
perfectly
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adv.完美地,无可非议地,彻底地 | |
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55
kernels
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谷粒( kernel的名词复数 ); 仁; 核; 要点 | |
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56
cactus
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n.仙人掌 | |
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57
advent
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n.(重要事件等的)到来,来临 | |
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58
joyous
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adj.充满快乐的;令人高兴的 | |
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59
parched
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adj.焦干的;极渴的;v.(使)焦干 | |
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60
forth
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adv.向前;向外,往外 | |
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61
spines
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n.脊柱( spine的名词复数 );脊椎;(动植物的)刺;书脊 | |
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62
edible
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n.食品,食物;adj.可食用的 | |
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63
luscious
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adj.美味的;芬芳的;肉感的,引与性欲的 | |
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64
cacti
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n.(复)仙人掌 | |
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65
gorge
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n.咽喉,胃,暴食,山峡;v.塞饱,狼吞虎咽地吃 | |
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66
ranch
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n.大牧场,大农场 | |
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67
itinerant
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adj.巡回的;流动的 | |
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68
relished
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v.欣赏( relish的过去式和过去分词 );从…获得乐趣;渴望 | |
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69
relish
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n.滋味,享受,爱好,调味品;vt.加调味料,享受,品味;vi.有滋味 | |
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70
beads
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n.(空心)小珠子( bead的名词复数 );水珠;珠子项链 | |
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71
scorpions
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n.蝎子( scorpion的名词复数 ) | |
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72
iguanas
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n. 美洲蜥蜴 名词iguana的复数形式 | |
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73
quail
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n.鹌鹑;vi.畏惧,颤抖 | |
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74
gourds
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n.葫芦( gourd的名词复数 ) | |
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75
gourd
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n.葫芦 | |
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76
elation
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n.兴高采烈,洋洋得意 | |
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77
exterior
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adj.外部的,外在的;表面的 | |
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78
fibers
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光纤( fiber的名词复数 ); (织物的)质地; 纤维,纤维物质 | |
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79
consistency
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n.一贯性,前后一致,稳定性;(液体的)浓度 | |
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80
loom
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n.织布机,织机;v.隐现,(危险、忧虑等)迫近 | |
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81
fabulous
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adj.极好的;极为巨大的;寓言中的,传说中的 | |
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82
affected
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adj.不自然的,假装的 | |
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83
impecunious
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adj.不名一文的,贫穷的 | |
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84
rim
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n.(圆物的)边,轮缘;边界 | |
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85
rawhide
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n.生牛皮 | |
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86
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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87
infertile
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adj.不孕的;不肥沃的,贫瘠的 | |
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88
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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89
promising
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adj.有希望的,有前途的 | |
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90
bounty
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n.慷慨的赠予物,奖金;慷慨,大方;施与 | |
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91
badger
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v.一再烦扰,一再要求,纠缠 | |
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92
downwards
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adj./adv.向下的(地),下行的(地) | |
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93
fable
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n.寓言;童话;神话 | |
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94
implicitly
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adv. 含蓄地, 暗中地, 毫不保留地 | |
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95
communal
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adj.公有的,公共的,公社的,公社制的 | |
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96
trudging
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vt.& vi.跋涉,吃力地走(trudge的现在分词形式) | |
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97
congregated
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(使)集合,聚集( congregate的过去式和过去分词 ) | |
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98
weir
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n.堰堤,拦河坝 | |
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99
mesh
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n.网孔,网丝,陷阱;vt.以网捕捉,啮合,匹配;vi.适合; [计算机]网络 | |
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100
exertion
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n.尽力,努力 | |
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101
glistened
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v.湿物闪耀,闪亮( glisten的过去式和过去分词 ) | |
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102
plunged
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v.颠簸( plunge的过去式和过去分词 );暴跌;骤降;突降 | |
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103
sparse
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adj.稀疏的,稀稀落落的,薄的 | |
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104
dictated
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v.大声讲或读( dictate的过去式和过去分词 );口授;支配;摆布 | |
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105
procrastinated
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拖延,耽搁( procrastinate的过去式和过去分词 ) | |
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106
prospect
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n.前景,前途;景色,视野 | |
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107
anticipation
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n.预期,预料,期望 | |
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108
patio
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n.庭院,平台 | |
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109
overdo
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vt.把...做得过头,演得过火 | |
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110
brawls
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吵架,打架( brawl的名词复数 ) | |
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111
commendable
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adj.值得称赞的 | |
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112
literate
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n.学者;adj.精通文学的,受过教育的 | |
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113
laborious
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adj.吃力的,努力的,不流畅 | |
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114
illiteracy
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n.文盲 | |
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115
procrastination
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n.拖延,耽搁 | |
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116
miserable
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adj.悲惨的,痛苦的;可怜的,糟糕的 | |
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117
shovel
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n.铁锨,铲子,一铲之量;v.铲,铲出 | |
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118
affluence
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n.充裕,富足 | |
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119
barter
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n.物物交换,以货易货,实物交易 | |
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120
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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121
pall
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v.覆盖,使平淡无味;n.柩衣,棺罩;棺材;帷幕 | |
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122
automobiles
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n.汽车( automobile的名词复数 ) | |
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123
pueblo
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n.(美国西南部或墨西哥等)印第安人的村庄 | |
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124
flannel
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n.法兰绒;法兰绒衣服 | |
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125
sleek
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adj.光滑的,井然有序的;v.使光滑,梳拢 | |
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126
mules
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骡( mule的名词复数 ); 拖鞋; 顽固的人; 越境运毒者 | |
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127
wagon
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n.四轮马车,手推车,面包车;无盖运货列车 | |
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128
wagons
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n.四轮的运货马车( wagon的名词复数 );铁路货车;小手推车 | |
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129
reigned
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vi.当政,统治(reign的过去式形式) | |
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130
fiery
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adj.燃烧着的,火红的;暴躁的;激烈的 | |
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131
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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132
overthrow
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v.推翻,打倒,颠覆;n.推翻,瓦解,颠覆 | |
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133
idol
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n.偶像,红人,宠儿 | |
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134
vendors
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n.摊贩( vendor的名词复数 );小贩;(房屋等的)卖主;卖方 | |
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135
cane
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n.手杖,细长的茎,藤条;v.以杖击,以藤编制的 | |
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136
gambling
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n.赌博;投机 | |
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137
dispensed
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v.分配( dispense的过去式和过去分词 );施与;配(药) | |
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138
inevitable
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adj.不可避免的,必然发生的 | |
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139
altercation
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n.争吵,争论 | |
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140
interfered
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v.干预( interfere的过去式和过去分词 );调停;妨碍;干涉 | |
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141
attest
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vt.证明,证实;表明 | |
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142
celebrated
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adj.有名的,声誉卓著的 | |
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143
pageant
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n.壮观的游行;露天历史剧 | |
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144
missionaries
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n.传教士( missionary的名词复数 ) | |
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145
depicted
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描绘,描画( depict的过去式和过去分词 ); 描述 | |
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146
hermit
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n.隐士,修道者;隐居 | |
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147
chuckled
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轻声地笑( chuckle的过去式和过去分词 ) | |
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148
fiddle
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n.小提琴;vi.拉提琴;不停拨弄,乱动 | |
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149
melancholy
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n.忧郁,愁思;adj.令人感伤(沮丧)的,忧郁的 | |
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150
succumbed
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不再抵抗(诱惑、疾病、攻击等)( succumb的过去式和过去分词 ); 屈从; 被压垮; 死 | |
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151
appease
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v.安抚,缓和,平息,满足 | |
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152
superstitions
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迷信,迷信行为( superstition的名词复数 ) | |
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153
neurotic
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adj.神经病的,神经过敏的;n.神经过敏者,神经病患者 | |
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154
narcotic
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n.麻醉药,镇静剂;adj.麻醉的,催眠的 | |
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155
intoxicated
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喝醉的,极其兴奋的 | |
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156
sonorous
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adj.响亮的,回响的;adv.圆润低沉地;感人地;n.感人,堂皇 | |
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157
delectable
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adj.使人愉快的;美味的 | |
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158
fervor
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n.热诚;热心;炽热 | |
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159
rites
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仪式,典礼( rite的名词复数 ) | |
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160
grooms
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n.新郎( groom的名词复数 );马夫v.照料或梳洗(马等)( groom的第三人称单数 );使做好准备;训练;(给动物)擦洗 | |
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161
groom
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vt.给(马、狗等)梳毛,照料,使...整洁 | |
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162
delicacy
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n.精致,细微,微妙,精良;美味,佳肴 | |
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163
puff
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n.一口(气);一阵(风);v.喷气,喘气 | |
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164
puffed
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adj.疏松的v.使喷出( puff的过去式和过去分词 );喷着汽(或烟)移动;吹嘘;吹捧 | |
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165
judicious
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adj.明智的,明断的,能作出明智决定的 | |
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166
malady
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n.病,疾病(通常做比喻) | |
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167
malaria
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n.疟疾 | |
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168
stagnant
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adj.不流动的,停滞的,不景气的 | |
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169
lamented
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adj.被哀悼的,令人遗憾的v.(为…)哀悼,痛哭,悲伤( lament的过去式和过去分词 ) | |
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170
omission
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n.省略,删节;遗漏或省略的事物,冗长 | |
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171
placate
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v.抚慰,平息(愤怒) | |
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172
obstinacy
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n.顽固;(病痛等)难治 | |
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173
lighting
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n.照明,光线的明暗,舞台灯光 | |
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174
draughts
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n. <英>国际跳棋 | |
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175
puffs
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n.吸( puff的名词复数 );(烟斗或香烟的)一吸;一缕(烟、蒸汽等);(呼吸或风的)呼v.使喷出( puff的第三人称单数 );喷着汽(或烟)移动;吹嘘;吹捧 | |
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176
extremities
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n.端点( extremity的名词复数 );尽头;手和足;极窘迫的境地 | |
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177
spat
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n.口角,掌击;v.发出呼噜呼噜声 | |
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178
witchcraft
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n.魔法,巫术 | |
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179
amicably
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adv.友善地 | |
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180
exalted
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adj.(地位等)高的,崇高的;尊贵的,高尚的 | |
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181
hatred
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n.憎恶,憎恨,仇恨 | |
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182
shaft
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n.(工具的)柄,杆状物 | |
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183
hawk
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n.鹰,骗子;鹰派成员 | |
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184
intensity
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n.强烈,剧烈;强度;烈度 | |
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185
gasped
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v.喘气( gasp的过去式和过去分词 );喘息;倒抽气;很想要 | |
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186
astonishment
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n.惊奇,惊异 | |
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187
concealed
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a.隐藏的,隐蔽的 | |
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188
assented
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同意,赞成( assent的过去式和过去分词 ) | |
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189
conspirators
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n.共谋者,阴谋家( conspirator的名词复数 ) | |
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190
demise
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n.死亡;v.让渡,遗赠,转让 | |
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191
secluded
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adj.与世隔绝的;隐退的;偏僻的v.使隔开,使隐退( seclude的过去式和过去分词) | |
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192
outskirts
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n.郊外,郊区 | |
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193
cemetery
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n.坟墓,墓地,坟场 | |
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194
corpse
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n.尸体,死尸 | |
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195
shuddered
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v.战栗( shudder的过去式和过去分词 );发抖;(机器、车辆等)突然震动;颤动 | |
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196
furtively
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adv. 偷偷地, 暗中地 | |
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197
dreads
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n.恐惧,畏惧( dread的名词复数 );令人恐惧的事物v.害怕,恐惧,担心( dread的第三人称单数 ) | |
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198
shroud
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n.裹尸布,寿衣;罩,幕;vt.覆盖,隐藏 | |
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199
counteract
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vt.对…起反作用,对抗,抵消 | |
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200
creed
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n.信条;信念,纲领 | |
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201
phantom
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n.幻影,虚位,幽灵;adj.错觉的,幻影的,幽灵的 | |
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202
lamenting
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adj.悲伤的,悲哀的v.(为…)哀悼,痛哭,悲伤( lament的现在分词 ) | |
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203
lizards
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n.蜥蜴( lizard的名词复数 ) | |
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204
noxious
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adj.有害的,有毒的;使道德败坏的,讨厌的 | |
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205
dabble
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v.涉足,浅赏 | |
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206
fidelity
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n.忠诚,忠实;精确 | |
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207
accomplished
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adj.有才艺的;有造诣的;达到了的 | |
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208
coercion
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n.强制,高压统治 | |
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209
antagonism
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n.对抗,敌对,对立 | |
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210
discretion
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n.谨慎;随意处理 | |
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211
affiliated
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adj. 附属的, 有关连的 | |
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212
ecstasy
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n.狂喜,心醉神怡,入迷 | |
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213
hysterical
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adj.情绪异常激动的,歇斯底里般的 | |
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214
proceedings
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n.进程,过程,议程;诉讼(程序);公报 | |
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215
situated
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adj.坐落在...的,处于某种境地的 | |
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216
patios
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n.露台,平台( patio的名词复数 ) | |
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217
untold
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adj.数不清的,无数的 | |
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218
requisite
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adj.需要的,必不可少的;n.必需品 | |
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219
sweeping
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adj.范围广大的,一扫无遗的 | |
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220
craftsman
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n.技工,精于一门工艺的匠人 | |
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221
malicious
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adj.有恶意的,心怀恶意的 | |
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222
idols
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偶像( idol的名词复数 ); 受崇拜的人或物; 受到热爱和崇拜的人或物; 神像 | |
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223
opposition
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n.反对,敌对 | |
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224
chalices
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n.高脚酒杯( chalice的名词复数 );圣餐杯;金杯毒酒;看似诱人实则令人讨厌的事物 | |
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225
defense
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n.防御,保卫;[pl.]防务工事;辩护,答辩 | |
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226
cleanse
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vt.使清洁,使纯洁,清洗 | |
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227
cleansed
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弄干净,清洗( cleanse的过去式和过去分词 ) | |
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228
pointed
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adj.尖的,直截了当的 | |
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229
carvings
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n.雕刻( carving的名词复数 );雕刻术;雕刻品;雕刻物 | |
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230
plentiful
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adj.富裕的,丰富的 | |
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231
spherical
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adj.球形的;球面的 | |
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232
veins
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n.纹理;矿脉( vein的名词复数 );静脉;叶脉;纹理 | |
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233
transparent
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adj.明显的,无疑的;透明的 | |
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234
descends
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v.下来( descend的第三人称单数 );下去;下降;下斜 | |
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235
tightened
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收紧( tighten的过去式和过去分词 ); (使)变紧; (使)绷紧; 加紧 | |
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236
resonant
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adj.(声音)洪亮的,共鸣的 | |
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237
scooping
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n.捞球v.抢先报道( scoop的现在分词 );(敏捷地)抱起;抢先获得;用铲[勺]等挖(洞等) | |
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238
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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239
resonance
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n.洪亮;共鸣;共振 | |
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240
chamber
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n.房间,寝室;会议厅;议院;会所 | |
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241
monotonous
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adj.单调的,一成不变的,使人厌倦的 | |
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242
outwards
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adj.外面的,公开的,向外的;adv.向外;n.外形 | |
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243
conscientiously
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adv.凭良心地;认真地,负责尽职地;老老实实 | |
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244
majestic
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adj.雄伟的,壮丽的,庄严的,威严的,崇高的 | |
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245
chilliness
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n.寒冷,寒意,严寒 | |
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246
ridicule
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v.讥讽,挖苦;n.嘲弄 | |
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247
investigator
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n.研究者,调查者,审查者 | |
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248
sustenance
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n.食物,粮食;生活资料;生计 | |
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249
minor
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adj.较小(少)的,较次要的;n.辅修学科;vi.辅修 | |
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250
enjoined
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v.命令( enjoin的过去式和过去分词 ) | |
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251
pertained
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关于( pertain的过去式和过去分词 ); 有关; 存在; 适用 | |
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252
placated
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v.安抚,抚慰,使平静( placate的过去式和过去分词 ) | |
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253
fatigue
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n.疲劳,劳累 | |
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254
gaudy
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adj.华而不实的;俗丽的 | |
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255
fervently
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adv.热烈地,热情地,强烈地 | |
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256
scrambling
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v.快速爬行( scramble的现在分词 );攀登;争夺;(军事飞机)紧急起飞 | |
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257
trickling
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n.油画底色含油太多而成泡沫状突起v.滴( trickle的现在分词 );淌;使)慢慢走;缓慢移动 | |
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258
snarl
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v.吼叫,怒骂,纠缠,混乱;n.混乱,缠结,咆哮 | |
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259
jaguar
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n.美洲虎 | |
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260
westward
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n.西方,西部;adj.西方的,向西的;adv.向西 | |
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261
groves
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树丛,小树林( grove的名词复数 ) | |
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262
pouches
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n.(放在衣袋里或连在腰带上的)小袋( pouch的名词复数 );(袋鼠等的)育儿袋;邮袋;(某些动物贮存食物的)颊袋 | |
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263
accosted
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v.走过去跟…讲话( accost的过去式和过去分词 );跟…搭讪;(乞丐等)上前向…乞讨;(妓女等)勾搭 | |
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264
middle-aged
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adj.中年的 | |
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265
snarling
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v.(指狗)吠,嗥叫, (人)咆哮( snarl的现在分词 );咆哮着说,厉声地说 | |
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266
pranks
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n.玩笑,恶作剧( prank的名词复数 ) | |
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267
mandates
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托管(mandate的第三人称单数形式) | |
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268
acquiescence
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n.默许;顺从 | |
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269
postponed
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vt.& vi.延期,缓办,(使)延迟vt.把…放在次要地位;[语]把…放在后面(或句尾)vi.(疟疾等)延缓发作(或复发) | |
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270
restrictions
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约束( restriction的名词复数 ); 管制; 制约因素; 带限制性的条件(或规则) | |
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271
paraphernalia
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n.装备;随身用品 | |
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272
burrows
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n.地洞( burrow的名词复数 )v.挖掘(洞穴),挖洞( burrow的第三人称单数 );翻寻 | |
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273
eastward
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adv.向东;adj.向东的;n.东方,东部 | |
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274
fixed
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adj.固定的,不变的,准备好的;(计算机)固定的 | |
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275
attainment
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n.达到,到达;[常pl.]成就,造诣 | |
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276
inaccessible
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adj.达不到的,难接近的 | |
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277
rigidly
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adv.刻板地,僵化地 | |
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278
strings
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n.弦 | |
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279
exhausted
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adj.极其疲惫的,精疲力尽的 | |
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280
regularity
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n.规律性,规则性;匀称,整齐 | |
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281
sprightly
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adj.愉快的,活泼的 | |
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282
intoxication
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n.wild excitement;drunkenness;poisoning | |
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283
daze
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v.(使)茫然,(使)发昏 | |
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284
stimulus
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n.刺激,刺激物,促进因素,引起兴奋的事物 | |
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285
scorching
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adj. 灼热的 | |
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286
famished
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adj.饥饿的 | |
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287
probity
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n.刚直;廉洁,正直 | |
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288
laden
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adj.装满了的;充满了的;负了重担的;苦恼的 | |
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289
filthy
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adj.卑劣的;恶劣的,肮脏的 | |
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290
rupture
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n.破裂;(关系的)决裂;v.(使)破裂 | |
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291
gaping
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adj.口的;张口的;敞口的;多洞穴的v.目瞪口呆地凝视( gape的现在分词 );张开,张大 | |
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292
chasm
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n.深坑,断层,裂口,大分岐,利害冲突 | |
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293
shacks
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n.窝棚,简陋的小屋( shack的名词复数 ) | |
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294
wail
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vt./vi.大声哀号,恸哭;呼啸,尖啸 | |
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295
consecrated
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adj.神圣的,被视为神圣的v.把…奉为神圣,给…祝圣( consecrate的过去式和过去分词 );奉献 | |
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296
remonstrated
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v.抗议( remonstrate的过去式和过去分词 );告诫 | |
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297
sacrosanct
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adj.神圣不可侵犯的 | |
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