War is to-day the final arbiter3 in the affairs of men, and it is as yet the final test of the worth-whileness of peoples. Tested thus, the Korean fails. He lacks the nerve to remain when a strange army crosses his land. The few goods and chattels4 he may have managed to accumulate he puts on his back, along with his doors and windows, and away he heads for his mountain fastnesses. Later he may return, sans goods, chattels, doors, and windows, impelled5 by insatiable curiosity for a “look see.” But it is curiosity merely — a timid, deerlike curiosity. He is prepared to bound away on his long legs at the first hint of danger or trouble.
Northern Korea was a desolate7 land when the Japanese passed through. Villages and towns were deserted8. The fields lay untouched. There was no ploughing nor sowing, no green things growing. Little or nothing was to be purchased. One carried one’s own food with him and food for horses and servants was the anxious problem that waited at the day’s end. In many a lonely village not an ounce nor a grain of anything could be bought, and yet there might be standing9 around scores of white-garmented, stalwart Koreans, smoking yard-long pipes and chattering10, chattering — ceaselessly chattering. Love, money, or force could not procure11 from them a horseshoe or a horseshoe nail.
“Upso,” was their invariable reply. “Upso,” cursed word, which means “Have not got.”
They had tramped probably forty miles that day, down from their hiding-places, just for a “look see,” and forty miles back they would cheerfully tramp, chattering all the way over what they had seen. Shake a stick at them as they stand chattering about your camp-fire, and the gloom of the landscape will be filled with tall, flitting ghosts, bounding like deer, with great springy strides which one cannot but envy. They have splendid vigour12 and fine bodies, but they are accustomed to being beaten and robbed without protest or resistance by every chance foreigner who enters their country.
From this nerveless, forsaken13 Korean land I rode down upon the sandy islands of the Yalu. For weeks these islands had been the dread14 between-the-lines of two fighting armies. The air above had been rent by screaming projectiles15. The echoes of the final battle had scarcely died away. The trains of Japanese wounded and Japanese dead were trailing by.
On the conical hill, a quarter of a mile away, the Russian dead were being buried in their trenches16 and in the shell holes made by the Japanese. And here, in the thick of it all, a man was ploughing. Green things were growing — young onions — and the man who was weeding them paused from his labour long enough to sell me a handful. Near by was the smoke-blackened ruin of the farmhouse17, fired by the Russians when they retreated from the riverbed. Two men were removing the debris18, cleaning the confusion, preparatory to rebuilding. They were clad in blue. Pigtails hung down their backs. I was in China!
I rode to the shore, into the village of Kuelian–Ching. There were no lounging men smoking long pipes and chattering. The previous day the Russians had been there, a bloody19 battle had been fought, and to-day the Japanese were there — but what was that to talk about? Everybody was busy. Men were offering eggs and chickens and fruit for sale upon the street, and bread, as I live, bread in small round loaves or buns. I rode on into the country. Everywhere a toiling21 population was in evidence. The houses and walls were strong and substantial. Stone and brick replaced the mud walls of the Korean dwellings22. Twilight23 fell and deepened, and still the ploughs went up and down the fields, the sowers following after. Trains of wheelbarrows, heavily loaded, squeaked24 by, and Pekin carts, drawn25 by from four to six cows, horses, mules26, ponies27, or jackasses — cows even with their newborn calves28 tottering29 along on puny30 legs outside the traces. Everybody worked. Everything worked. I saw a man mending the road. I was in China.
I came to the city of Antung, and lodged31 with a merchant. He was a grain merchant. Corn he had, hundreds of bushels, stored in great bins32 of stout33 matting; peas and beans in sacks, and in the back yard his millstones went round and round, grinding out meal. Also, in his back yard, were buildings containing vats34 sunk into the ground, and here the tanners were at work making leather. I bought a measure of corn from mine host for my horses, and he overcharged me thirty cents. I was in China. Antung was jammed with Japanese troops. It was the thick of war. But it did not matter. The work of Antung went on just the same. The shops were wide open; the streets were lined with pedlars. One could buy anything; get anything made. I dined at a Chinese restaurant, cleansed35 myself at a public bath in a private tub with a small boy to assist in the scrubbing. I bought condensed milk, bitter, canned vegetables, bread, and cake. I repeat it, cake — good cake. I bought knives, forks, and spoons, granite-ware dishes and mugs. There were horseshoes and horseshoers. A worker in iron realized for me new designs of mine for my tent poles. My shoes were sent out to be repaired. A barber shampooed my hair. A servant returned with corn-beef in tins, a bottle of port, another of cognac, and beer, blessed beer, to wash out from my throat the dust of an army. It was the land of Canaan. I was in China.
The Korean is the perfect type of inefficiency36 — of utter worthlessness. The Chinese is the perfect type of industry. For sheer work no worker in the world can compare with him. Work is the breath of his nostrils37. It is his solution of existence. It is to him what wandering and fighting in far lands and spiritual adventure have been to other peoples. Liberty to him epitomizes itself in access to the means of toil20. To till the soil and labour interminably with rude implements38 and utensils39 is all he asks of life and of the powers that be. Work is what he desires above all things, and he will work at anything for anybody.
During the taking of the Taku forts he carried scaling ladders at the heads of the storming columns and planted them against the walls. He did this, not from a sense of patriotism41, but for the invading foreign devils because they paid him a daily wage of fifty cents. He is not frightened by war. He accepts it as he does rain and sunshine, the changing of the seasons, and other natural phenomena42. He prepares for it, endures it, and survives it, and when the tide of battle sweeps by, the thunder of the guns still reverberating43 in the distant canyons44, he is seen calmly bending to his usual tasks. Nay45, war itself bears fruits whereof he may pick. Before the dead are cold or the burial squads46 have arrived he is out on the field, stripping the mangled47 bodies, collecting the shrapnel, and ferreting in the shell holes for slivers48 and fragments of iron.
The Chinese is no coward. He does not carry away his doors amid windows to the mountains, but remains49 to guard them when alien soldiers occupy his town. He does not hide away his chickens and his eggs, nor any other commodity he possesses. He proceeds at once to offer them for sale. Nor is he to be bullied50 into lowering his price. What if the purchaser be a soldier and an alien made cocky by victory and confident by overwhelming force? He has two large pears saved over from last year which he will sell for five sen, or for the same price three small pears. What if one soldier persist in taking away with him three large pears? What if there be twenty other soldiers jostling about him? He turns over his sack of fruit to another Chinese and races down the street after his pears and the soldier responsible for their flight, and he does not return till he has wrenched51 away one large pear from that soldier’s grasp.
Nor is the Chinese the type of permanence which he has been so often designated. He is not so ill-disposed toward new ideas and new methods as his history would seem to indicate. True, his forms, customs, and methods have been permanent these many centuries, but this has been due to the fact that his government was in the hands of the learned classes, and that these governing scholars found their salvation52 lay in suppressing all progressive ideas. The ideas behind the Boxer53 troubles and the outbreaks over the introduction of railroad and other foreign devil machinations have emanated54 from the minds of the literati, and been spread by their pamphlets and propagandists.
Originality55 and enterprise have been suppressed in the Chinese for scores of generations. Only has remained to him industry, and in this has he found the supreme56 expression of his being. On the other hand, his susceptibility to new ideas has been well demonstrated wherever he has escaped beyond the restrictions57 imposed upon him by his government. So far as the business man is concerned he has grasped far more clearly the Western code of business, the Western ethics58 of business, than has the Japanese. He has learned, as a matter of course, to keep his word or his bond. As yet, the Japanese business man has failed to understand this. When he has signed a time contract and when changing conditions cause him to lose by it, the Japanese merchant cannot understand why he should live up to his contract. It is beyond his comprehension and repulsive59 to his common sense that he should live up to his contract and thereby60 lose money. He firmly believes that the changing conditions themselves absolve61 him. And in so far adaptable62 as he has shown himself to be in other respects, he fails to grasp a radically63 new idea where the Chinese succeeds.
Here we have the Chinese, four hundred millions of him, occupying a vast land of immense natural resources — resources of a twentieth-century age, of a machine age; resources of coal and iron, which are the backbone64 of commercial civilization. He is an indefatigable65 worker. He is not dead to new ideas, new methods, new systems. Under a capable management he can be made to do anything. Truly would he of himself constitute the much-heralded Yellow Peril66 were it not for his present management. This management, his government, is set, crystallized. It is what binds67 him down to building as his fathers built. The governing class, entrenched68 by the precedent69 and power of centuries and by the stamp it has put upon his mind, will never free him. It would be the suicide of the governing class, and the governing class knows it.
Comes now the Japanese. On the streets of Antung, of Feng–Wang-Chang, or of any other Manchurian city, the following is a familiar scene: One is hurrying home through the dark of the unlighted streets when he comes upon a paper lantern resting on the ground. On one side squats70 a Chinese civilian71 on his hams, on the other side squats a Japanese soldier. One dips his forefinger72 in the dust and writes strange, monstrous73 characters. The other nods understanding, sweeps the dust slate74 level with his hand, and with his forefinger inscribes75 similar characters. They are talking. They cannot speak to each other, but they can write. Long ago one borrowed the other’s written language, and long before that, untold76 generations ago, they diverged77 from a common root, the ancient Mongol stock.
There have been changes, differentiations brought about by diverse conditions and infusions80 of other blood; but down at the bottom of their being, twisted into the fibres of them, is a heritage in common — a sameness in kind which time has not obliterated81. The infusion79 of other blood, Malay, perhaps, has made the Japanese a race of mastery and power, a fighting race through all its history, a race which has always despised commerce and exalted82 fighting.
To-day, equipped with the finest machines and systems of destruction the Caucasian mind has devised, handling machines and systems with remarkable83 and deadly accuracy, this rejuvenescent Japanese race has embarked84 on a course of conquest the goal of which no man knows. The head men of Japan are dreaming ambitiously, and the people are dreaming blindly, a Napoleonic dream. And to this dream the Japanese clings and will cling with bull-dog tenacity85. The soldier shouting “Nippon, Banzai!” on the walls of Wiju, the widow at home in her paper house committing suicide so that her only son, her sole support, may go to the front, are both expressing the unanimity86 of the dream.
The late disturbance87 in the Far East marked the clashing of the dreams, for the Slav, too, is dreaming greatly. Granting that the Japanese can hurl88 back the Slav and that the two great branches of the Anglo–Saxon race do not despoil89 him of his spoils, the Japanese dream takes on substantiality. Japan’s population is no larger because her people have continually pressed against the means of subsistence. But given poor, empty Korea for a breeding colony and Manchuria for a granary, and at once the Japanese begins to increase by leaps and bounds.
Even so, he would not of himself constitute a Brown Peril. He has not the time in which to grow and realize the dream. He is only forty-five millions, and so fast does the economic exploitation of the planet hurry on the planet’s partition amongst the Western peoples that, before he could attain90 the stature91 requisite92 to menace, he would see the Western giants in possession of the very stuff of his dream.
The menace to the Western world lies, not in the little brown man, but in the four hundred millions of yellow men should the little brown man undertake their management. The Chinese is not dead to new ideas; he is an efficient worker; makes a good soldier, and is wealthy in the essential materials of a machine age. Under a capable management he will go far. The Japanese is prepared and fit to undertake this management. Not only has he proved himself an apt imitator of Western material progress, a sturdy worker, and a capable organizer, but he is far more fit to manage the Chinese than are we. The baffling enigma93 of the Chinese character is no baffling enigma to him. He understands as we could never school ourselves nor hope to understand. Their mental processes are largely the same. He thinks with the same thought-symbols as does the Chinese, and he thinks in the same peculiar94 grooves95. He goes on where we are balked96 by the obstacles of incomprehension. He takes the turning which we cannot perceive, twists around the obstacle, and, presto97! is out of sight in the ramifications98 of the Chinese mind where we cannot follow.
The Chinese has been called the type of permanence, and well he has merited it, dozing99 as he has through the ages. And as truly was the Japanese the type of permanence up to a generation ago, when he suddenly awoke and startled the world with a rejuvenescence the like of which the world had never seen before. The ideas of the West were the leaven100 which quickened the Japanese; and the ideas of the West, transmitted by the Japanese mind into ideas Japanese, may well make the leaven powerful enough to quicken the Chinese.
We have had Africa for the Afrikander, and at no distant day we shall hear “Asia for the Asiatic!” Four hundred million indefatigable workers (deft, intelligent, and unafraid to die), aroused and rejuvenescent, managed and guided by forty-five million additional human beings who are splendid fighting animals, scientific and modern, constitute that menace to the Western world which has been well named the “Yellow Peril.” The possibility of race adventure has not passed away. We are in the midst of our own. The Slav is just girding himself up to begin. Why may not the yellow and the brown start out on an adventure as tremendous as our own and more strikingly unique?
The ultimate success of such an adventure the Western mind refuses to consider. It is not the nature of life to believe itself weak. There is such a thing as race egotism as well as creature egotism, and a very good thing it is. In the first place, the Western world will not permit the rise of the yellow peril. It is firmly convinced that it will not permit the yellow and the brown to wax strong and menace its peace and comfort. It advances this idea with persistency101, and delivers itself of long arguments showing how and why this menace will not be permitted to arise. To-day, far more voices are engaged in denying the yellow peril than in prophesying102 it. The Western world is warned, if not armed, against the possibility of it.
In the second place, there is a weakness inherent in the brown man which will bring his adventure to naught103. From the West he has borrowed all our material achievement and passed our ethical104 achievement by. Our engines of production and destruction he has made his. What was once solely105 ours he now duplicates, rivalling our merchants in the commerce of the East, thrashing the Russian on sea and land. A marvellous imitator truly, but imitating us only in things material. Things spiritual cannot be imitated; they must be felt and lived, woven into the very fabric106 of life, and here the Japanese fails.
It required no revolution of his nature to learn to calculate the range and fire a field gun or to march the goose-step. It was a mere6 matter of training. Our material achievement is the product of our intellect. It is knowledge, and knowledge, like coin, is interchangeable. It is not wrapped up in the heredity of the new-born child, but is something to be acquired afterward107. Not so with our soul stuff, which is the product of an evolution which goes back to the raw beginnings of the race. Our soul stuff is not a coin to be pocketed by the first chance comer. The Japanese cannot pocket it any more than he can thrill to short Saxon words or we can thrill to Chinese hieroglyphics108. The leopard109 cannot change its spots, nor can the Japanese, nor can we. We are thumbed by the ages into what we are, and by no conscious inward effort can we in a day rethumb ourselves. Nor can the Japanese in a day, or a generation, rethumb himself in our image.
Back of our own great race adventure, back of our robberies by sea and land, our lusts110 and violences and all the evil things we have done, there is a certain integrity, a sternness of conscience, a melancholy111 responsibility of life, a sympathy and comradeship and warm human feel, which is ours, indubitably ours, and which we cannot teach to the Oriental as we would teach logarithms or the trajectory112 of projectiles. That we have groped for the way of right conduct and agonized113 over the soul betokens114 our spiritual endowment. Though we have strayed often and far from righteousness, the voices of the seers have always been raised, and we have harked back to the bidding of conscience. The colossal115 fact of our history is that we have made the religion of Jesus Christ our religion. No matter how dark in error and deed, ours has been a history of spiritual struggle and endeavour. We are pre-eminently a religious race, which is another way of saying that we are a right-seeking race.
“What do you think of the Japanese?” was asked an American woman after she had lived some time in Japan. “It seems to me that they have no soul,” was her answer.
This must not be taken to mean that the Japanese is without soul. But it serves to illustrate116 the enormous difference between their souls and this woman’s soul. There was no feel, no speech, no recognition. This Western soul did not dream that the Eastern soul existed, it was so different, so totally different.
Religion, as a battle for the right in our sense of right, as a yearning117 and a strife118 for spiritual good and purity, is unknown to the Japanese.
Measured by what religion means to us, the Japanese is a race without religion. Yet it has a religion, and who shall say that it is not as great a religion as ours, nor as efficacious? As one Japanese has written:
“Our reflection brought into prominence119 not so much the moral as the national consciousness of the individual. . . . To us the country is more than land and soil from which to mine gold or reap grain — it is the sacred abode120 of the gods, the spirit of our forefathers121; to us the Emperor is more than the Arch Constable122 of a Reichsstaat, or even the Patron of a Kulturstaat; he is the bodily representative of heaven on earth, blending in his person its power and its mercy.”
The religion of Japan is practically a worship of the State itself. Patriotism is the expression of this worship. The Japanese mind does not split hairs as to whether the Emperor is Heaven incarnate123 or the State incarnate. So far as the Japanese are concerned, the Emperor lives, is himself deity124. The Emperor is the object to live for and to die for. The Japanese is not an individualist. He has developed national consciousness instead of moral consciousness. He is not interested in his own moral welfare except in so far as it is the welfare of the State. The honour of the individual, per se, does not exist. Only exists the honour of the State, which is his honour. He does not look upon himself as a free agent, working out his own personal salvation. Spiritual agonizing125 is unknown to him. He has a “sense of calm trust in fate, a quiet submission126 to the inevitable127, a stoic128 composure in sight of danger or calamity129, a disdain130 of life and friendliness131 with death.” He relates himself to the State as, amongst bees, the worker is related to the hive; himself nothing, the State everything; his reasons for existence the exaltation and glorification132 of the State.
The most admired quality to-day of the Japanese is his patriotism. The Western world is in rhapsodies over it, unwittingly measuring the Japanese patriotism by its own conceptions of patriotism. “For God, my country, and the Czar!” cries the Russian patriot40; but in the Japanese mind there is no differentiation78 between the three. The Emperor is the Emperor, and God and country as well. The patriotism of the Japanese is blind and unswerving loyalty133 to what is practically an absolutism. The Emperor can do no wrong, nor can the five ambitious great men who have his ear and control the destiny of Japan.
No great race adventure can go far nor endure long which has no deeper foundation than material success, no higher prompting than conquest for conquest’s sake and mere race glorification. To go far and to endure, it must have behind it an ethical impulse, a sincerely conceived righteousness. But it must be taken into consideration that the above postulate134 is itself a product of Western race-egotism, urged by our belief in our own righteousness and fostered by a faith in ourselves which may be as erroneous as are most fond race fancies. So be it. The world is whirling faster to-day than ever before. It has gained impetus135. Affairs rush to conclusion. The Far East is the point of contact of the adventuring Western people as well as of the Asiatic. We shall not have to wait for our children’s time nor our children’s children. We shall ourselves see and largely determine the adventure of the Yellow and the Brown.
Feng–Wang-Cheng, Manchuria.
June 1904,
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1
appreciation
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| n.评价；欣赏；感谢；领会，理解；价格上涨 | |
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2
sojourn
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| v./n.旅居，寄居；逗留 | |
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arbiter
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| n.仲裁人，公断人 | |
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chattels
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| n.动产，奴隶( chattel的名词复数 ) | |
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5
impelled
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| v.推动、推进或敦促某人做某事( impel的过去式和过去分词 ) | |
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6
mere
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| adj.纯粹的；仅仅，只不过 | |
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7
desolate
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| adj.荒凉的，荒芜的；孤独的，凄凉的；v.使荒芜，使孤寂 | |
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deserted
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| adj.荒芜的，荒废的，无人的，被遗弃的 | |
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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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10
chattering
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| n. （机器振动发出的）咔嗒声，(鸟等)鸣，啁啾 adj. 喋喋不休的，啾啾声的 动词chatter的现在分词形式 | |
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11
procure
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| vt.获得，取得，促成；vi.拉皮条 | |
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vigour
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| （=vigor）n.智力，体力，精力 | |
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13
Forsaken
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| adj. 被遗忘的, 被抛弃的 动词forsake的过去分词 | |
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dread
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| vt.担忧，忧虑；惧怕，不敢；n.担忧，畏惧 | |
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15
projectiles
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| n.抛射体( projectile的名词复数 )；（炮弹、子弹等）射弹，（火箭等）自动推进的武器 | |
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16
trenches
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| 深沟，地沟( trench的名词复数 )； 战壕 | |
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farmhouse
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| n.农场住宅（尤指主要住房） | |
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debris
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| n.瓦砾堆，废墟，碎片 | |
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bloody
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| adj.非常的的；流血的；残忍的；adv.很；vt.血染 | |
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toil
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| vi.辛劳工作，艰难地行动；n.苦工，难事 | |
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toiling
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| 长时间或辛苦地工作( toil的现在分词 )； 艰难缓慢地移动，跋涉 | |
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dwellings
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| n.住处，处所( dwelling的名词复数 ) | |
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twilight
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| n.暮光，黄昏；暮年，晚期，衰落时期 | |
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squeaked
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| v.短促地尖叫( squeak的过去式和过去分词 )；吱吱叫；告密；充当告密者 | |
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drawn
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| v.拖，拉，拔出；adj.憔悴的，紧张的 | |
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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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ponies
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| 矮种马，小型马( pony的名词复数 )； ￡25 25 英镑 | |
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calves
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| n.(calf的复数)笨拙的男子，腓；腿肚子( calf的名词复数 )；牛犊；腓；小腿肚v.生小牛( calve的第三人称单数 )；（冰川）崩解；生（小牛等），产（犊）；使（冰川）崩解 | |
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29
tottering
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| adj.蹒跚的，动摇的v.走得或动得不稳( totter的现在分词 )；踉跄；蹒跚；摇摇欲坠 | |
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puny
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| adj.微不足道的，弱小的 | |
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lodged
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| v.存放( lodge的过去式和过去分词 )；暂住；埋入；（权利、权威等）归属 | |
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bins
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| n.大储藏箱( bin的名词复数 )；宽口箱（如面包箱，垃圾箱等）v.扔掉，丢弃( bin的第三人称单数 ) | |
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vats
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| varieties 变化，多样性，种类 | |
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cleansed
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| 弄干净，清洗( cleanse的过去式和过去分词 ) | |
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inefficiency
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| n.无效率，无能；无效率事例 | |
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37
nostrils
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| 鼻孔( nostril的名词复数 ) | |
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38
implements
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| n.工具( implement的名词复数 )；家具；手段；[法律]履行（契约等）v.实现( implement的第三人称单数 )；执行；贯彻；使生效 | |
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utensils
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| 器具，用具，器皿( utensil的名词复数 )； 器物 | |
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40
patriot
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| n.爱国者，爱国主义者 | |
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41
patriotism
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| n.爱国精神，爱国心，爱国主义 | |
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42
phenomena
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| n.现象 | |
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43
reverberating
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| 回响，回荡( reverberate的现在分词 )； 使反响，使回荡，使反射 | |
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44
canyons
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| n.峡谷( canyon的名词复数 ) | |
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45
nay
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| adv.不；n.反对票，投反对票者 | |
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46
squads
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| n.（军队中的）班( squad的名词复数 )；（暗杀）小组；体育运动的运动（代表）队；（对付某类犯罪活动的）警察队伍 | |
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47
mangled
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| vt.乱砍（mangle的过去式与过去分词形式） | |
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48
slivers
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| （切割或断裂下来的）薄长条，碎片( sliver的名词复数 ) | |
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49
remains
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| n.剩余物，残留物；遗体，遗迹 | |
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50
bullied
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| adj.被欺负了v.恐吓，威逼( bully的过去式和过去分词 ) | |
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51
wrenched
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| v.（猛力地）扭( wrench的过去式和过去分词 )；扭伤；使感到痛苦；使悲痛 | |
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52
salvation
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| n.（尤指基督）救世，超度，拯救，解困 | |
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53
boxer
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| n.制箱者，拳击手 | |
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54
emanated
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| v.从…处传出，传出( emanate的过去式和过去分词 )；产生，表现，显示 | |
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55
originality
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| n.创造力，独创性；新颖 | |
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56
supreme
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| adj.极度的，最重要的；至高的，最高的 | |
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57
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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58
ethics
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| n.伦理学；伦理观，道德标准 | |
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59
repulsive
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| adj.排斥的，使人反感的 | |
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60
thereby
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| adv.因此，从而 | |
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61
absolve
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| v.赦免，解除（责任等） | |
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62
adaptable
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| adj.能适应的，适应性强的，可改编的 | |
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63
radically
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| ad.根本地，本质地 | |
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64
backbone
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| n.脊骨，脊柱，骨干；刚毅，骨气 | |
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indefatigable
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| adj.不知疲倦的，不屈不挠的 | |
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66
peril
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| n.(严重的)危险；危险的事物 | |
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67
binds
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| v.约束( bind的第三人称单数 )；装订；捆绑；（用长布条）缠绕 | |
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entrenched
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| adj.确立的，不容易改的(风俗习惯) | |
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precedent
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| n.先例，前例；惯例；adj.在前的，在先的 | |
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squats
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| n.蹲坐，蹲姿( squat的名词复数 )；被擅自占用的建筑物v.像动物一样蹲下( squat的第三人称单数 )；非法擅自占用（土地或房屋）；为获得其所有权；而占用某片公共用地。 | |
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71
civilian
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| adj.平民的，民用的，民众的 | |
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72
forefinger
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| n.食指 | |
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73
monstrous
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| adj.巨大的；恐怖的；可耻的，丢脸的 | |
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74
slate
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| n.板岩，石板，石片，石板色，候选人名单；adj.暗蓝灰色的，含板岩的；vt.用石板覆盖，痛打，提名，预订 | |
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inscribes
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| v.写，刻( inscribe的第三人称单数 ) | |
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76
untold
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| adj.数不清的，无数的 | |
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77
diverged
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| 分开( diverge的过去式和过去分词 )； 偏离； 分歧； 分道扬镳 | |
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differentiation
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| n.区别，区分 | |
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79
infusion
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| n.灌输 | |
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infusions
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| n.沏或泡成的浸液（如茶等）( infusion的名词复数 )；注入，注入物 | |
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obliterated
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| v.除去( obliterate的过去式和过去分词 )；涂去；擦掉；彻底破坏或毁灭 | |
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exalted
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| adj.(地位等)高的，崇高的；尊贵的，高尚的 | |
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remarkable
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| adj.显著的，异常的，非凡的，值得注意的 | |
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84
embarked
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| 乘船( embark的过去式和过去分词 )； 装载； 从事 | |
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85
tenacity
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| n.坚韧 | |
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86
unanimity
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| n.全体一致，一致同意 | |
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87
disturbance
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| n.动乱，骚动；打扰，干扰；(身心)失调 | |
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88
hurl
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| vt.猛投，力掷，声叫骂 | |
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89
despoil
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| v.夺取，抢夺 | |
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90
attain
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| vt.达到，获得，完成 | |
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91
stature
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| n.（高度）水平，（高度）境界，身高，身材 | |
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92
requisite
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| adj.需要的，必不可少的；n.必需品 | |
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93
enigma
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| n.谜，谜一样的人或事 | |
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94
peculiar
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| adj.古怪的，异常的；特殊的，特有的 | |
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95
grooves
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| n.沟( groove的名词复数 )；槽；老一套；（某种）音乐节奏v.沟( groove的第三人称单数 )；槽；老一套；（某种）音乐节奏 | |
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96
balked
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| v.畏缩不前，犹豫( balk的过去式和过去分词 )；（指马）不肯跑 | |
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presto
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| adv.急速地；n.急板乐段；adj.急板的 | |
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98
ramifications
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| n.结果，后果( ramification的名词复数 ) | |
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99
dozing
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| v.打瞌睡,假寐 n.瞌睡 | |
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100
leaven
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| v.使发酵；n.酵母；影响 | |
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101
persistency
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| n. 坚持(余辉, 时间常数) | |
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102
prophesying
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| v.预告，预言( prophesy的现在分词 ) | |
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103
naught
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| n.无，零 [=nought] | |
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104
ethical
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| adj.伦理的，道德的，合乎道德的 | |
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105
solely
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| adv.仅仅，唯一地 | |
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106
fabric
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| n.织物，织品，布；构造，结构，组织 | |
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107
afterward
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| adv.后来；以后 | |
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108
hieroglyphics
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| n.pl.象形文字 | |
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109
leopard
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| n.豹 | |
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110
lusts
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| 贪求（lust的第三人称单数形式） | |
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111
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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112
trajectory
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| n.弹道，轨道 | |
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113
agonized
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| v.使（极度）痛苦，折磨( agonize的过去式和过去分词 )；苦斗；苦苦思索；感到极度痛苦 | |
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114
betokens
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| v.预示，表示( betoken的第三人称单数 ) | |
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115
colossal
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| adj.异常的，庞大的 | |
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116
illustrate
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| v.举例说明，阐明；图解，加插图 | |
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117
yearning
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| a.渴望的；向往的；怀念的 | |
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118
strife
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| n.争吵，冲突，倾轧，竞争 | |
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119
prominence
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| n.突出；显著；杰出；重要 | |
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120
abode
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| n.住处，住所 | |
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121
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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122
constable
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| n.(英国)警察，警官 | |
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123
incarnate
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| adj.化身的，人体化的，肉色的 | |
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124
deity
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| n.神，神性；被奉若神明的人(或物) | |
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125
agonizing
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| adj.痛苦难忍的；使人苦恼的v.使极度痛苦；折磨(agonize的ing形式) | |
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126
submission
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| n.服从，投降；温顺，谦虚；提出 | |
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127
inevitable
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| adj.不可避免的，必然发生的 | |
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128
stoic
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| n.坚忍克己之人，禁欲主义者 | |
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129
calamity
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| n.灾害，祸患，不幸事件 | |
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130
disdain
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| n.鄙视，轻视；v.轻视，鄙视，不屑 | |
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131
friendliness
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| n.友谊，亲切，亲密 | |
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132
glorification
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| n.赞颂 | |
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133
loyalty
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| n.忠诚，忠心 | |
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134
postulate
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| n.假定，基本条件；vt.要求，假定 | |
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135
impetus
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| n.推动，促进，刺激；推动力 | |
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