“Emanuel Swedenborg was born at Upsala in Sweden, in the month of January, 1688, according to various authors — in 1689, according to his epitaph. His father was Bishop4 of Skara. Swedenborg lived eighty-five years; his death occurred in London, March 29, 1772. I use that term to convey the idea of a simple change of state. According to his disciples5, Swedenborg was seen at Jarvis and in Paris after that date. Allow me, my dear Monsieur Wilfrid,” said Monsieur Becker, making a gesture to prevent all interruption, “I relate these facts without either affirming or denying them. Listen; afterwards you can think and say what you like. I will inform you when I judge, criticise7, and discuss these doctrines8, so as to keep clearly in view my own intellectual neutrality between HIM and Reason.
“The life of Swedenborg was divided into two parts,” continued the pastor. “From 1688 to 1745 Baron10 Emanuel Swedenborg appeared in the world as a man of vast learning, esteemed11 and cherished for his virtues13, always irreproachable14 and constantly useful. While fulfilling high public functions in Sweden, he published, between 1709 and 1740, several important works on mineralogy, physics, mathematics, and astronomy, which enlightened the world of learning. He originated a method of building docks suitable for the reception of large vessels15, and he wrote many treatises18 on various important questions, such as the rise of tides, the theory of the magnet and its qualities, the motion and position of the earth and planets, and while Assessor in the Royal College of Mines, on the proper system of working salt mines. He discovered means to construct canal-locks or sluices19; and he also discovered and applied20 the simplest methods of extracting ore and of working metals. In fact he studied no science without advancing it. In youth he learned Hebrew, Greek, and Latin, also the oriental languages, with which he became so familiar that many distinguished21 scholars consulted him, and he was able to decipher the vestiges22 of the oldest known books of Scripture23, namely: ‘The Wars of Jehovah’ and ‘The Enunciations,’ spoken of by Moses (Numbers xxi. 14, 15, 27-30), also by Joshua, Jeremiah, and Samuel — ‘The Wars of Jehovah’ being the historical part and ‘The Enunciations’ the prophetical part of the Mosaical Books anterior26 to Genesis. Swedenborg even affirms that ‘the Book of Jasher,’ the Book of the Righteous, mentioned by Joshua, was in existence in Eastern Tartary, together with the doctrine9 of Correspondences. A Frenchman has lately, so they tell me, justified27 these statements of Swedenborg, by the discovery at Bagdad of several portions of the Bible hitherto unknown to Europe. During the widespread discussion on animal magnetism28 which took its rise in Paris, and in which most men of Western science took an active part about the year 1785, Monsieur le Marquis de Thome vindicated29 the memory of Swedenborg by calling attention to certain assertions made by the Commission appointed by the King of France to investigate the subject. These gentlemen declared that no theory of magnetism existed, whereas Swedenborg had studied and promulgated31 it ever since the year 1720. Monsieur de Thome seizes this opportunity to show the reason why so many men of science relegated32 Swedenborg to oblivion while they delved33 into his treasure-house and took his facts to aid their work. ‘Some of the most illustrious of these men,’ said Monsieur de Thome, alluding34 to the ‘Theory of the Earth’ by Buffon, ‘have had the meanness to wear the plumage of the noble bird and refuse him all acknowledgment’; and he proved, by masterly quotations35 drawn36 from the encyclopaedic works of Swedenborg, that the great prophet had anticipated by over a century the slow march of human science. It suffices to read his philosophical37 and mineralogical works to be convinced of this. In one passage he is seen as the precursor39 of modern chemistry by the announcement that the productions of organized nature are decomposable40 and resolve into two simple principles; also that water, air, and fire are not elements. In another, he goes in a few words to the heart of magnetic mysteries and deprives Mesmer of the honors of a first knowledge of them.
“There,” said Monsieur Becker, pointing to a long shelf against the wall between the stove and the window on which were ranged books of all sizes, “behold him! here are seventeen works from his pen, of which one, his ‘Philosophical and Mineralogical Works,’ published in 1734, is in three folio volumes. These productions, which prove the incontestable knowledge of Swedenborg, were given to me by Monsieur Seraphitus, his cousin and the father of Seraphita.
“In 1740,” continued Monsieur Becker, after a slight pause, “Swedenborg fell into a state of absolute silence, from which he emerged to bid farewell to all his earthly occupations; after which his thoughts turned exclusively to the Spiritual Life. He received the first commands of heaven in 1745, and he thus relates the nature of the vocation42 to which he was called: One evening, in London, after dining with a great appetite, a thick white mist seemed to fill his room. When the vapor43 dispersed44 a creature in human form rose from one corner of the apartment, and said in a stern tone, ‘Do not eat so much.’ He refrained. The next night the same man returned, radiant in light, and said to him, ‘I am sent of God, who has chosen you to explain to men the meaning of his Word and his Creation. I will tell you what to write.’ The vision lasted but a few moments. The angel was clothed in purple. During that night the eyes of his inner man were opened, and he was forced to look into the heavens, into the world of spirits, and into hell — three separate spheres; where he encountered persons of his acquaintance who had departed from their human form, some long since, others lately. Thenceforth Swedenborg lived wholly in the spiritual life, remaining in this world only as the messenger of God. His mission was ridiculed48 by the incredulous, but his conduct was plainly that of a being superior to humanity. In the first place, though limited in means to the bare necessaries of life, he gave away enormous sums, and publicly, in several cities, restored the fortunes of great commercial houses when they were on the brink50 of failure. No one ever appealed to his generosity51 who was not immediately satisfied. A sceptical Englishman, determined52 to know the truth, followed him to Paris, and relates that there his doors stood always open. One day a servant complained of this apparent negligence53, which laid him open to suspicion of thefts that might be committed by others. ‘He need feel no anxiety,’ said Swedenborg, smiling. ‘But I do not wonder at his fear; he cannot see the guardian54 who protects my door.’ In fact, no matter in what country he made his abode55 he never closed his doors, and nothing was ever stolen from him. At Gottenburg — a town situated56 some sixty miles from Stockholm — he announced, eight days before the news arrived by courier, the conflagration57 which ravaged58 Stockholm, and the exact time at which it took place. The Queen of Sweden wrote to her brother, the King, at Berlin, that one of her ladies-in-waiting, who was ordered by the courts to pay a sum of money which she was certain her husband had paid before his death, went to Swedenborg and begged him to ask her husband where she could find proof of the payment. The following day Swedenborg, having done as the lady requested, pointed30 out the place where the receipt would be found. He also begged the deceased to appear to his wife, and the latter saw her husband in a dream, wrapped in a dressing-gown which he wore just before his death; and he showed her the paper in the place indicated by Swedenborg, where it had been securely put away. At another time, embarking59 from London in a vessel16 commanded by Captain Dixon, he overheard a lady asking if there were plenty of provisions on board. ‘We do not want a great quantity,’ he said; ‘in eight days and two hours we shall reach Stockholm,’— which actually happened. This peculiar60 state of vision as to the things of the earth — into which Swedenborg could put himself at will, and which astonished those about him — was, nevertheless, but a feeble representative of his faculty61 of looking into heaven.
“Not the least remarkable62 of his published visions is that in which he relates his journeys through the Astral Regions; his descriptions cannot fail to astonish the reader, partly through the crudity63 of their details. A man whose scientific eminence64 is incontestable, and who united in his own person powers of conception, will, and imagination, would surely have invented better if he had invented at all. The fantastic literature of the East offers nothing that can give an idea of this astounding65 work, full of the essence of poetry, if it is permissible66 to compare a work of faith with one of oriental fancy. The transportation of Swedenborg by the Angel who served as guide to this first journey is told with a sublimity67 which exceeds, by the distance which God has placed betwixt the earth and the sun, the great epics68 of Klopstock, Milton, Tasso, and Dante. This description, which serves in fact as an introduction to his work on the Astral Regions, has never been published; it is among the oral traditions left by Swedenborg to the three disciples who were nearest to his heart. Monsieur Silverichm has written them down. Monsieur Seraphitus endeavored more than once to talk to me about them; but the recollection of his cousin’s words was so burning a memory that he always stopped short at the first sentence and became lost in a revery from which I could not rouse him.”
The old pastor sighed as he continued: “The baron told me that the argument by which the Angel proved to Swedenborg that these bodies are not made to wander through space puts all human science out of sight beneath the grandeur69 of a divine logic38. According to the Seer, the inhabitants of Jupiter will not cultivate the sciences, which they call darkness; those of Mercury abhor70 the expression of ideas by speech, which seems to them too material — their language is ocular; those of Saturn71 are continually tempted73 by evil spirits; those of the Moon are as small as six-year-old children, their voices issue from the abdomen74, on which they crawl; those of Venus are gigantic in height, but stupid, and live by robbery — although a part of this latter planet is inhabited by beings of great sweetness, who live in the love of Good. In short, he describes the customs and morals of all the peoples attached to the different globes, and explains the general meaning of their existence as related to the universe in terms so precise, giving explanations which agree so well with their visible evolutions in the system of the world, that some day, perhaps, scientific men will come to drink of these living waters.
“Here,” said Monsieur Becker, taking down a book and opening it at a mark, “here are the words with which he ended this work:—
“‘If any man doubts that I was transported through a vast number of Astral Regions, let him recall my observation of the distances in that other life, namely, that they exist only in relation to the external state of man; now, being transformed within like unto the Angelic Spirits of those Astral Spheres, I was able to understand them.’
“The circumstances to which we of this canton owe the presence among us of Baron Seraphitus, the beloved cousin of Swedenborg, enabled me to know all the events of the extraordinary life of that prophet. He has lately been accused of imposture75 in certain quarters of Europe, and the public prints reported the following fact based on a letter written by the Chevalier Baylon. Swedenborg, they said, informed by certain senators of a secret correspondence of the late Queen of Sweden with her brother, the Prince of Prussia, revealed his knowledge of the secrets contained in that correspondence to the Queen, making her believe he had obtained this knowledge by supernatural means. A man worthy76 of all confidence, Monsieur Charles-Leonhard de Stahlhammer, captain in the Royal guard and knight77 of the Sword, answered the calumny78 with a convincing letter.”
The pastor opened a drawer of his table and looked through a number of papers until he found a gazette which he held out to Wilfrid, asking him to read aloud the following letter:—
Stockholm, May 18, 1788.
I have read with amazement80 a letter which purports81 to relate the interview of the famous Swedenborg with Queen Louisa-Ulrika. The circumstances therein stated are wholly false; and I hope the writer will excuse me for showing him by the following faithful narration82, which can be proved by the testimony83 of many distinguished persons then present and still living, how completely he has been deceived.
In 1758, shortly after the death of the Prince of Prussia Swedenborg came to court, where he was in the habit of attending regularly. He had scarcely entered the queen’s presence before she said to him: “Well, Mr. Assessor, have you seen my brother?” Swedenborg answered no, and the queen rejoined: “If you do see him, greet him for me.” In saying this she meant no more than a pleasant jest, and had no thought whatever of asking him for information about her brother. Eight days later (not twenty-four as stated, nor was the audience a private one), Swedenborg again came to court, but so early that the queen had not left her apartment called the White Room, where she was conversing84 with her maids-of-honor and other ladies attached to the court. Swedenborg did not wait until she came forth47, but entered the said room and whispered something in her ear. The queen, overcome with amazement, was taken ill, and it was some time before she recovered herself. When she did so she said to those about her: “Only God and my brother knew the thing that he has just spoken of.” She admitted that it related to her last correspondence with the prince on a subject which was known to them alone. I cannot explain how Swedenborg came to know the contents of that letter, but I can affirm on my honor, that neither Count H—— (as the writer of the article states) nor any other person intercepted85, or read, the queen’s letters. The senate allowed her to write to her brother in perfect security, considering the correspondence as of no interest to the State. It is evident that the author of the said article is ignorant of the character of Count H——. This honored gentleman, who has done many important services to his country, unites the qualities of a noble heart to gifts of mind, and his great age has not yet weakened these precious possessions. During his whole administration he added the weight of scrupulous87 integrity to his enlightened policy and openly declared himself the enemy of all secret intrigues88 and underhand dealings, which he regarded as unworthy means to attain89 an end. Neither did the writer of that article understand the Assessor Swedenborg. The only weakness of that essentially90 honest man was a belief in the apparition91 of spirits; but I knew him for many years, and I can affirm that he was as fully92 convinced that he met and talked with spirits as I am that I am writing at this moment. As a citizen and as a friend his integrity was absolute; he abhorred93 deception94 and led the most exemplary of lives. The version which the Chevalier Baylon gave of these facts is, therefore, entirely95 without justification96; the visit stated to have been made to Swedenborg in the night-time by Count H—— and Count T—— is hereby contradicted. In conclusion, the writer of the letter may rest assured that I am not a follower97 of Swedenborg. The love of truth alone impels98 me to give this faithful account of a fact which has been so often stated with details that are entirely false. I certify99 to the truth of what I have written by adding my signature.
Charles-Leonhard de Stahlhammer.
“The proofs which Swedenborg gave of his mission to the royal families of Sweden and Prussia were no doubt the foundation of the belief in his doctrines which is prevalent at the two courts,” said Monsieur Becker, putting the gazette into the drawer. “However,” he continued, “I shall not tell you all the facts of his visible and material life; indeed his habits prevented them from being fully known. He lived a hidden life; not seeking either riches or fame. He was even noted100 for a sort of repugnance101 to making proselytes; he opened his mind to few persons, and never showed his external powers of second-sight to any who were not eminent102 in faith, wisdom, and love. He could recognize at a glance the state of the soul of every person who approached him, and those whom he desired to reach with his inward language he converted into Seers. After the year 1745, his disciples never saw him do a single thing from any human motive103. One man alone, a Swedish priest, named Mathesius, set afloat a story that he went mad in London in 1744. But a eulogium on Swedenborg prepared with minute care as to all the known events of his life, was pronounced after his death in 1772 on behalf of the Royal Academy of Sciences in the Hall of the Nobles at Stockholm, by Monsieur Sandels, counsellor of the Board of Mines. A declaration made before the Lord Mayor of London gives the details of his last illness and death, in which he received the ministrations of Monsieur Ferelius a Swedish priest of the highest standing104, and pastor of the Swedish Church in London, Mathesius being his assistant. All persons present attested105 that so far from denying the value of his writings Swedenborg firmly asserted their truth. ‘In one hundred years,’ Monsieur Ferelius quotes him as saying, ‘my doctrine will guide the Church.’ He predicted the day and hour of his death. On that day, Sunday, March 29, 1772, hearing the clock strike, he asked what time it was. ‘Five o’clock’ was the answer. ‘It is well,’ he answered; ‘thank you, God bless you.’ Ten minutes later he tranquilly106 departed, breathing a gentle sigh. Simplicity107, moderation, and solitude108 were the features of his life. When he had finished writing any of his books he sailed either for London or for Holland, where he published them, and never spoke24 of them again. He published in this way twenty-seven different treatises, all written, he said, from the dictation of Angels. Be it true or false, few men have been strong enough to endure the flames of oral illumination.
“There they all are,” said Monsieur Becker, pointing to a second shelf on which were some sixty volumes. “The treatises on which the Divine Spirit casts its most vivid gleams are seven in number, namely: ‘Heaven and Hell’; ‘Angelic Wisdom concerning the Divine Love and the Divine Wisdom’; ‘Angelic Wisdom concerning the Divine Providence’; ‘The Apocalypse Revealed’; ‘Conjugial Love and its Chaste109 Delights’; ‘The True Christian110 Religion’; and ‘An Exposition of the Internal Sense.’ Swedenborg’s explanation of the Apocalypse begins with these words,” said Monsieur Becker, taking down and opening the volume nearest to him: “‘Herein I have written nothing of mine own; I speak as I am bidden by the Lord, who said, through the same angel, to John: “Thou shalt not seal the sayings of this Prophecy."’ (Revelation xxii. 10.)
“My dear Monsieur Wilfrid,” said the old man, looking at his guest, “I often tremble in every limb as I read, during the long winter evenings the awe79-inspiring works in which this man declares with perfect artlessness the wonders that are revealed to him. ‘I have seen,’ he says, ‘Heaven and the Angels. The spiritual man sees his spiritual fellows far better than the terrestrial man sees the men of earth. In describing the wonders of heaven and beneath the heavens I obey the Lord’s command. Others have the right to believe me or not as they choose. I cannot put them into the state in which God has put me; it is not in my power to enable them to converse111 with Angels, nor to work miracles within their understanding; they alone can be the instrument of their rise to angelic intercourse112. It is now twenty-eight years since I have lived in the Spiritual world with angels, and on earth with men; for it pleased God to open the eyes of my spirit as he did that of Paul, and of Daniel and Elisha.’
“And yet,” continued the pastor, thoughtfully, “certain persons have had visions of the spiritual world through the complete detachment which somnambulism produces between their external form and their inner being. ‘In this state,’ says Swedenborg in his treatise17 on Angelic Wisdom (No. 257) ‘Man may rise into the region of celestial113 light because, his corporeal114 senses being abolished, the influence of heaven acts without hindrance115 on his inner man.’ Many persons who do not doubt that Swedenborg received celestial revelations think that his writings are not all the result of divine inspiration. Others insist on absolute adherence116 to him; while admitting his many obscurities, they believe that the imperfection of earthly language prevented the prophet from clearly revealing those spiritual visions whose clouds disperse45 to the eyes of those whom faith regenerates117; for, to use the words of his greatest disciple6, ‘Flesh is but an external propagation.’ To poets and to writers his presentation of the marvellous is amazing; to Seers it is simply reality. To some Christians118 his descriptions have seemed scandalous. Certain critics have ridiculed the celestial substance of his temples, his golden palaces, his splendid cities where angels disport119 themselves; they laugh at his groves120 of miraculous121 trees, his gardens where the flowers speak and the air is white, and the mystical stones, the sard, carbuncle, chrysolite, chrysoprase, jacinth, chalcedony, beryl, the Urim and Thummim, are endowed with motion, express celestial truths, and reply by variations of light to questions put to them (‘True Christian Religion,’ 219). Many noble souls will not admit his spiritual worlds where colors are heard in delightful122 concert, where language flames and flashes, where the Word is writ46 in pointed spiral letters (‘True Christian Religion,’ 278). Even in the North some writers have laughed at the gates of pearl, and the diamonds which stud the floors and walls of his New Jerusalem, where the most ordinary utensils123 are made of the rarest substances of the globe. ‘But,’ say his disciples, ‘because such things are sparsely124 scattered125 on this earth does it follow that they are not abundant in other worlds? On earth they are terrestrial substances, whereas in heaven they assume celestial forms and are in keeping with angels.’ In this connection Swedenborg has used the very words of Jesus Christ, who said, ‘If I have told you earthly things and ye believe not, how shall ye believe if I tell you of heavenly things?’
“Monsieur,” continued the pastor, with an emphatic126 gesture, “I have read the whole of Swedenborg’s works; and I say it with pride, because I have done it and yet retained my reason. In reading him men either miss his meaning or become Seers like him. Though I have evaded127 both extremes, I have often experienced unheard-of delights, deep emotions, inward joys, which alone can reveal to us the plenitude of truth — the evidence of celestial Light. All things here below seem small indeed when the soul is lost in the perusal129 of these Treatises. It is impossible not to be amazed when we think that in the short space of thirty years this man wrote and published, on the truths of the Spiritual World, twenty-five quarto volumes, composed in Latin, of which the shortest has five hundred pages, all of them printed in small type. He left, they say, twenty others in London, bequeathed to his nephew, Monsieur Silverichm, formerly130 almoner to the King of Sweden. Certainly a man who, between the ages of twenty and sixty, had already exhausted131 himself in publishing a series of encyclopaedical works, must have received supernatural assistance in composing these later stupendous treatises, at an age, too, when human vigor132 is on the wane133. You will find in these writings thousands of propositions, all numbered, none of which have been refuted. Throughout we see method and precision; the presence of the spirit issuing and flowing down from a single fact — the existence of angels. His ‘True Christian Religion,’ which sums up his whole doctrine and is vigorous with light, was conceived and written at the age of eighty-three. In fact, his amazing vigor and omniscience134 are not denied by any of his critics, not even by his enemies.
“Nevertheless,” said Monsieur Becker, slowly, “though I have drunk deep in this torrent135 of divine light, God has not opened the eyes of my inner being, and I judge these writings by the reason of an unregenerated man. I have often felt that the inspired Swedenborg must have misunderstood the Angels. I have laughed over certain visions which, according to his disciples, I ought to have believed with veneration137. I have failed to imagine the spiral writing of the Angels or their golden belts, on which the gold is of great or lesser138 thickness. If, for example, this statement, ‘Some angels are solitary139,’ affected140 me powerfully for a time, I was, on reflection, unable to reconcile this solitude with their marriages. I have not understood why the Virgin141 Mary should continue to wear blue satin garments in heaven. I have even dared to ask myself why those gigantic demons142, Enakim and Hephilim, came so frequently to fight the cherubim on the apocalyptic143 plains of Armageddon; and I cannot explain to my own mind how Satans can argue with Angels. Monsieur le Baron Seraphitus assured me that those details concerned only the angels who live on earth in human form. The visions of the prophet are often blurred144 with grotesque145 figures. One of his spiritual tales, or ‘Memorable relations,’ as he called them, begins thus: ‘I see the spirits assembling, they have hats upon their heads.’ In another of these Memorabilia he receives from heaven a bit of paper, on which he saw, he says, the hieroglyphics146 of the primitive147 peoples, which were composed of curved lines traced from the finger-rings that are worn in heaven. However, perhaps I am wrong; possibly the material absurdities148 with which his works are strewn have spiritual significations. Otherwise, how shall we account for the growing influence of his religion? His church numbers to-day more than seven hundred thousand believers — as many in the United States of America as in England, where there are seven thousand Swedenborgians in the city of Manchester alone. Many men of high rank in knowledge and in social position in Germany, in Prussia, and in the Northern kingdoms have publicly adopted the beliefs of Swedenborg; which, I may remark, are more comforting than those of all other Christian communions. I wish I had the power to explain to you clearly in succinct149 language the leading points of the doctrine on which Swedenborg founded his church; but I fear such a summary, made from recollection, would be necessarily defective150. I shall, therefore, allow myself to speak only of those ‘Arcana’ which concern the birth of Seraphita.”
Here Monsieur Becker paused, as though composing his mind to gather up his ideas. Presently he continued, as follows:—
“After establishing mathematically that man lives eternally in spheres of either a lower or a higher grade, Swedenborg applies the term ‘Spiritual Angels’ to beings who in this world are prepared for heaven, where they become angels. According to him, God has not created angels; none exist who have not been men upon the earth. The earth is the nursery-ground of heaven. The Angels are therefore not Angels as such (‘Angelic Wisdom,’ 57), they are transformed through their close conjunction with God; which conjunction God never refuses, because the essence of God is not negative, but essentially active. The spiritual angels pass through three natures of love, because man is only regenerated136 through successive stages (‘True Religion’). First, the love of self: the supreme151 expression of this love is human genius, whose works are worshipped. Next, love of life: this love produces prophets — great men whom the world accepts as guides and proclaims to be divine. Lastly, love of heaven, and this creates the Spiritual Angel. These angels are, so to speak, the flowers of humanity, which culminates152 in them and works for that culmination153. They must possess either the love of heaven or the wisdom of heaven, but always Love before Wisdom.
“Thus the transformation154 of the natural man is into Love. To reach this first degree, his previous existences must have passed through Hope and Charity, which prepare him for Faith and Prayer. The ideas acquired by the exercise of these virtues are transmitted to each of the human envelopes within which are hidden the metamorphoses of the inner being; for nothing is separate, each existence is necessary to the other existences. Hope cannot advance without Charity, nor Faith without Prayer; they are the four fronts of a solid square. ‘One virtue12 missing,’ he said, ‘and the Spiritual Angel is like a broken pearl.’ Each of these existences is therefore a circle in which revolves155 the celestial riches of the inner being. The perfection of the Spiritual Angels comes from this mysterious progression in which nothing is lost of the high qualities that are successfully acquired to attain each glorious incarnation; for at each transformation they cast away unconsciously the flesh and its errors. When the man lives in Love he has shed all evil passions: Hope, Charity, Faith, and Prayer have, in the words of Isaiah, purged156 the dross157 of his inner being, which can never more be polluted by earthly affections. Hence the grand saying of Christ quoted by Saint Matthew, ‘Lay up for yourselves treasures in Heaven where neither moth158 nor rust159 doth corrupt,’ and those still grander words: ‘If ye were of this world the world would love you, but I have chosen you out of the world; be ye therefore perfect as your Father in heaven is perfect.’
“The second transformation of man is to Wisdom. Wisdom is the understanding of celestial things to which the Spirit is brought by Love. The Spirit of Love has acquired strength, the result of all vanquished160 terrestrial passions; it loves God blindly. But the Spirit of Wisdom has risen to understanding and knows why it loves. The wings of the one are spread and bear the spirit to God; the wings of the other are held down by the awe that comes of understanding: the spirit knows God. The one longs incessantly161 to see God and to fly to Him; the other attains162 to Him and trembles. The union effected between the Spirit of Love and the Spirit of Wisdom carries the human being into a Divine state during which time his soul is woman and his body man, the last human manifestation163 in which the Spirit conquers Form, or Form still struggles against the Spirit — for Form, that is, the flesh, is ignorant, rebels, and desires to continue gross. This supreme trial creates untold164 sufferings seen by Heaven alone — the agony of Christ in the Garden of Olives.
“After death the first heaven opens to this dual165 and purified human nature. Therefore it is that man dies in despair while the Spirit dies in ecstasy166. Thus, the natural, the state of beings not yet regenerated; the spiritual, the state of those who have become Angelic Spirits, and the divine, the state in which the Angel exists before he breaks from his covering of flesh, are the three degrees of existence through which man enters heaven. One of Swedenborg’s thoughts expressed in his own words will explain to you with wonderful clearness the difference between the natural and the spiritual. ‘To the minds of men,’ he says, ‘the Natural passes into the Spiritual; they regard the world under its visible aspects, they perceive it only as it can be realized by their senses. But to the apprehension167 of Angelic Spirits, the Spiritual passes into the Natural; they regard the world in its inward essence and not in its form.’ Thus human sciences are but analyses of form. The man of science as the world goes is purely168 external like his knowledge; his inner being is only used to preserve his aptitude169 for the perception of external truths. The Angelic Spirit goes far beyond that; his knowledge is the thought of which human science is but the utterance170; he derives171 that knowledge from the Logos, and learns the law of correspondences by which the world is placed in unison172 with heaven. The word of God was wholly written by pure Correspondences, and covers an esoteric or spiritual meaning, which according to the science of Correspondences, cannot be understood. ‘There exist,’ says Swedenborg (‘Celestial Doctrine’ 26), ‘innumerable Arcana within the hidden meaning of the Correspondences. Thus the men who scoff173 at the books of the Prophets where the Word is enshrined are as densely174 ignorant as those other men who know nothing of a science and yet ridicule49 its truths. To know the Correspondences which exist between the things visible and ponderable in the terrestrial world and the things invisible and imponderable in the spiritual world, is to hold heaven within our comprehension. All the objects of the manifold creations having emanated175 from God necessarily enfold a hidden meaning; according, indeed, to the grand thought of Isaiah, ‘The earth is a garment.’
“This mysterious link between Heaven and the smallest atoms of created matter constitutes what Swedenborg calls a Celestial Arcanum, and his treatise on the ‘Celestial Arcana’ in which he explains the correspondences or significances of the Natural with, and to, the Spiritual, giving, to use the words of Jacob Boehm, the sign and seal of all things, occupies not less than sixteen volumes containing thirty thousand propositions. ‘This marvellous knowledge of Correspondences which the goodness of God granted to Swedenborg,’ says one of his disciples, ‘is the secret of the interest which draws men to his works. According to him, all things are derived176 from heaven, all things lead back to heaven. His writings are sublime177 and clear; he speaks in heaven, and earth hears him. Take one of his sentences by itself and a volume could be made of it’; and the disciple quotes the following passages taken from a thousand others that would answer the same purpose.
“‘The kingdom of heaven,’ says Swedenborg (‘Celestial Arcana’), ‘is the kingdom of motives178. Action is born in heaven, thence into the world, and, by degrees, to the infinitely179 remote parts of earth. Terrestrial effects being thus linked to celestial causes, all things are correspondent and significant. Man is the means of union between the Natural and the Spiritual.’
“The Angelic Spirits therefore know the very nature of the Correspondences which link to heaven all earthly things; they know, too, the inner meaning of the prophetic words which foretell180 their evolutions. Thus to these Spirits everything here below has its significance; the tiniest flower is a thought — a life which corresponds to certain lineaments of the Great Whole, of which they have a constant intuition. To them Adultery and the excesses spoken of in Scripture and by the Prophets, often garbled181 by self-styled scholars, mean the state of those souls which in this world persist in tainting182 themselves with earthly affections, thus compelling their divorce from Heaven. Clouds signify the veil of the Most High. Torches, shew-bread, horses and horsemen, harlots, precious stones, in short, everything named in Scripture, has to them a clear-cut meaning, and reveals the future of terrestrial facts in their relation to Heaven. They penetrate183 the truths contained in the Revelation of Saint John the divine, which human science has subsequently demonstrated and proved materially; such, for instance, as the following (‘big,’ said Swedenborg, ‘with many human sciences’): ‘I saw a new heaven and a new earth, for the first heaven and the first earth were passed away’ (Revelation xxi. 1). These Spirits know the supper at which the flesh of kings and the flesh of all men, free and bond, is eaten, to which an Angel standing in the sun has bidden them. They see the winged woman, clothed with the sun, and the mailed man. ‘The horse of the Apocalypse,’ says Swedenborg, ‘is the visible image of human intellect ridden by Death, for it bears within itself the elements of its own destruction.’ Moreover, they can distinguish beings concealed184 under forms which to ignorant eyes would seem fantastic. When a man is disposed to receive the prophetic afflation of Correspondences, it rouses within him a perception of the Word; he comprehends that the creations are transformations185 only; his intellect is sharpened, a burning thirst takes possession of him which only Heaven can quench186. He conceives, according to the greater or lesser perfection of his inner being, the power of the Angelic Spirits; and he advances, led by Desire (the least imperfect state of unregenerated man) towards Hope, the gateway187 to the world of Spirits, whence he reaches Prayer, which gives him the Key of Heaven.
“What being here below would not desire to render himself worthy of entrance into the sphere of those who live in secret by Love and Wisdom? Here on earth, during their lifetime, such spirits remain pure; they neither see, nor think, nor speak like other men. There are two ways by which perception comes — one internal, the other external. Man is wholly external, the Angelic Spirit wholly internal. The Spirit goes to the depth of Numbers, possesses a full sense of them, knows their significances. It controls Motion, and by reason of its ubiquity it shares in all things. ‘An Angel,’ says Swedenborg, ‘is ever present to a man when desired’ (‘Angelic Wisdom’); for the Angel has the gift of detaching himself from his body, and he sees into heaven as the prophets and as Swedenborg himself saw into it. ‘In this state,’ writes Swedenborg (‘True Religion,’ 136), ‘the spirit of a man may move from one place to another, his body remaining where it is — a condition in which I lived for over twenty-six years.’ It is thus that we should interpret all Biblical statements which begin, ‘The Spirit led me.’ Angelic Wisdom is to human wisdom what the innumerable forces of nature are to its action, which is one. All things live again, and move and have their being in the Spirit, which is in God. Saint Paul expresses this truth when he says, ‘In Deo sumus, movemur, et vivimus,’— we live, we act, we are in God.
“Earth offers no hindrance to the Angelic Spirit, just as the Word offers him no obscurity. His approaching divinity enables him to see the thought of God veiled in the Logos, just as, living by his inner being, the Spirit is in communion with the hidden meaning of all things on this earth. Science is the language of the Temporal world, Love is that of the Spiritual world. Thus man takes note of more than he is able to explain, while the Angelic Spirit sees and comprehends. Science depresses man; Love exalts188 the Angel. Science is still seeking, Love has found. Man judges Nature according to his own relations to her; the Angelic Spirit judges it in its relation to Heaven. In short, all things have a voice for the Spirit. Spirits are in the secret of the harmony of all creations with each other; they comprehend the spirit of sound, the spirit of color, the spirit of vegetable life; they can question the mineral, and the mineral makes answer to their thoughts. What to them are sciences and the treasures of the earth when they grasp all things by the eye at all moments, when the worlds which absorb the minds of so many men are to them but the last step from which they spring to God? Love of heaven, or the Wisdom of heaven, is made manifest to them by a circle of light which surrounds them, and is visible to the Elect. Their innocence189, of which that of children is a symbol, possesses, nevertheless, a knowledge which children have not; they are both innocent and learned. ‘And,’ says Swedenborg, ‘the innocence of Heaven makes such an impression upon the soul that those whom it affects keep a rapturous memory of it which lasts them all their lives, as I myself have experienced. It is perhaps sufficient,’ he goes on, ‘to have only a minimum perception of it to be forever changed, to long to enter Heaven and the sphere of Hope.’
“His doctrine of Marriage can be reduced to the following words: ‘The Lord has taken the beauty and the grace of the life of man and bestowed190 them upon woman. When man is not reunited to this beauty and this grace of his life, he is harsh, sad, and sullen191; when he is reunited to them he is joyful192 and complete.’ The Angels are ever at the perfect point of beauty. Marriages are celebrated193 by wondrous194 ceremonies. In these unions, which produce no children, man contributes the understanding, woman the will; they become one being, one Flesh here below, and pass to heaven clothed in the celestial form. On this earth, the natural attraction of the sexes towards enjoyment195 is an Effect which allures196, fatigues197 and disgusts; but in the form celestial the pair, now one in Spirit find within theirself a ceaseless source of joy. Swedenborg was led to see these nuptials199 of the Spirits, which in the words of Saint Luke (xx. 35) are neither marrying nor giving in marriage, and which inspire none but spiritual pleasures. An Angel offered to make him witness of such a marriage and bore him thither200 on his wings (the wings are a symbol and not a reality). The Angel clothed him in a wedding garment and when Swedenborg, finding himself thus robed in light, asked why, the answer was: ‘For these events, our garments are illuminated201; they shine; they are made nuptial198.’ (‘Conjugial Love,’ 19, 20, 21.) Then he saw the two Angels, one coming from the South, the other from the East; the Angel of the South was in a chariot drawn by two white horses, with reins202 of the color and brilliance203 of the dawn; but lo, when they were near him in the sky, chariot and horses vanished. The Angel of the East, clothed in crimson204, and the Angel of the South, in purple, drew together, like breaths, and mingled205: one was the Angel of Love, the other the Angel of Wisdom. Swedenborg’s guide told him that the two Angels had been linked together on earth by an inward friendship and ever united though separated in life by great distances. Consent, the essence of all good marriage upon earth, is the habitual206 state of Angels in Heaven. Love is the light of their world. The eternal rapture207 of Angels comes from the faculty that God communicates to them to render back to Him the joy they feel through Him. This reciprocity of infinitude forms their life. They become infinite by participating of the essence of God, who generates Himself by Himself.
“The immensity of the Heavens where the Angels dwell is such that if man were endowed with sight as rapid as the darting208 of light from the sun to the earth, and if he gazed throughout eternity209, his eyes could not reach the horizon, nor find an end. Light alone can give an idea of the joys of heaven. ‘It is,’ says Swedenborg (‘Angelic Wisdom,’ 7, 25, 26, 27), ‘a vapor of the virtue of God, a pure emanation of His splendor210, beside which our greatest brilliance is obscurity. It can compass all; it can renew all, and is never absorbed: it environs the Angel and unites him to God by infinite joys which multiply infinitely of themselves. This Light destroys whosoever is not prepared to receive it. No one here below, nor yet in Heaven can see God and live. This is the meaning of the saying (Exodus xix. 12, 13, 21-23) “Take heed211 to yourselves that ye go not up into the mount — lest ye break through unto the Lord to gaze, and many perish.” And again (Exodus xxxiv. 29-35), “When Moses came down from Mount Sinai with the two Tables of testimony in his hand, his face shone, so that he put a veil upon it when he spake with the people, lest any of them die.” The Transfiguration of Jesus Christ likewise revealed the light surrounding the Messengers from on high and the ineffable212 joys of the Angels who are forever imbued213 with it. “His face,” says Saint Matthew (xvii. 1-5), “did shine as the sun and his raiment was white as the light — and a bright cloud overshadowed them."’
“When a planet contains only those beings who reject the Lord, when his word is ignored, then the Angelic Spirits are gathered together by the four winds, and God sends forth an Exterminating214 Angel to change the face of the refractory215 earth, which in the immensity of this universe is to Him what an unfruitful seed is to Nature. Approaching the globe, this Exterminating Angel, borne by a comet, causes the planet to turn upon its axis216, and the lands lately covered by the seas reappear, adorned217 in freshness and obedient to the laws proclaimed in Genesis; the Word of God is once more powerful on this new earth, which everywhere exhibits the effects of terrestrial waters and celestial flames. The light brought by the Angel from On High, causes the sun to pale. ‘Then,’ says Isaiah, (xix. 20) ‘men will hide in the clefts218 of the rock and roll themselves in the dust of the earth.’ ‘They will cry to the mountains’ (Revelation), ‘Fall on us! and to the seas, Swallow us up! Hide us from the face of Him that sitteth on the throne, and from the wrath219 of the Lamb!’ The Lamb is the great figure and hope of the Angels misjudged and persecuted220 here below. Christ himself has said, ‘Blessed are those who mourn! Blessed are the simple-hearted! Blessed are they that love!’— All Swedenborg is there! Suffer, Believe, Love. To love truly must we not suffer? must we not believe? Love begets221 Strength, Strength bestows222 Wisdom, thence Intelligence; for Strength and Wisdom demand Will. To be intelligent, is not that to Know, to Wish, and to Will — the three attributes of the Angelic Spirit? ‘If the universe has a meaning,’ Monsieur Saint-Martin said to me when I met him during a journey which he made in Sweden, ‘surely this is the one most worthy of God.’
“But, Monsieur,” continued the pastor after a thoughtful pause, “of what avail to you are these shreds223 of thoughts taken here and there from the vast extent of a work of which no true idea can be given except by comparing it to a river of light, to billows of flame? When a man plunges225 into it he is carried away as by an awful current. Dante’s poem seems but a speck226 to the reader submerged in the almost Biblical verses with which Swedenborg renders palpable the Celestial Worlds, as Beethoven built his palaces of harmony with thousands of notes, as architects have reared cathedrals with millions of stones. We roll in soundless depths, where our minds will not always sustain us. Ah, surely a great and powerful intellect is needed to bring us back, safe and sound, to our own social beliefs.
“Swedenborg,” resumed the pastor, “was particularly attached to the Baron de Seraphitz, whose name, according to an old Swedish custom, had taken from time immemorial the Latin termination of ‘us.’ The baron was an ardent227 disciple of the Swedish prophet, who had opened the eyes of his Inner-Man and brought him to a life in conformity228 with the decrees from On-High. He sought for an Angelic Spirit among women; Swedenborg found her for him in a vision. His bride was the daughter of a London shoemaker, in whom, said Swedenborg, the life of Heaven shone, she having passed through all anterior trials. After the death, that is, the transformation of the prophet, the baron came to Jarvis to accomplish his celestial nuptials with the observances of Prayer. As for me, who am not a Seer, I have only known the terrestrial works of this couple. Their lives were those of saints whose virtues are the glory of the Roman Church. They ameliorated the condition of our people; they supplied them all with means in return for work — little, perhaps, but enough for all their wants. Those who lived with them in constant intercourse never saw them show a sign of anger or impatience229; they were constantly beneficent and gentle, full of courtesy and loving-kindness; their marriage was the harmony of two souls indissolubly united. Two eiders winging the same flight, the sound in the echo, the thought in the word — these, perhaps, are true images of their union. Every one here in Jarvis loved them with an affection which I can compare only to the love of a plant for the sun. The wife was simple in her manners, beautiful in form, lovely in face, with a dignity of bearing like that of august personages. In 1783, being then twenty-six years old, she conceived a child; her pregnancy230 was to the pair a solemn joy. They prepared to bid the earth farewell; for they told me they should be transformed when their child had passed the state of infancy231 which needed their fostering care until the strength to exist alone should be given to her.
“Their child was born — the Seraphita we are now concerned with. From the moment of her conception father and mother lived a still more solitary life than in the past, lifting themselves up to heaven by Prayer. They hoped to see Swedenborg, and faith realized their hope. The day on which Seraphita came into the world Swedenborg appeared in Jarvis, and filled the room of the new-born child with light. I was told that he said, ‘The work is accomplished232; the Heavens rejoice!’ Sounds of unknown melodies were heard throughout the house, seeming to come from the four points of heaven on the wings of the wind. The spirit of Swedenborg led the father forth to the shores of the fiord and there quitted him. Certain inhabitants of Jarvis, having approached Monsieur Seraphitus as he stood on the shore, heard him repeat those blissful words of Scripture: ‘How beautiful on the mountains are the feet of Him who is sent of God!’
“I had left the parsonage on my way to baptize the infant and name it, and perform the other duties required by law, when I met the baron returning to the house. ‘Your ministrations are superfluous,’ he said; ‘our child is to be without name on this earth. You must not baptize in the waters of an earthly Church one who has just been immersed in the fires of Heaven. This child will remain a blossom, it will not grow old; you will see it pass away. You exist, but our child has life; you have outward senses, the child has none, its being is always inward.’ These words were uttered in so strange and supernatural a voice that I was more affected by them than by the shining of his face, from which light appeared to exude233. His appearance realized the phantasmal ideas which we form of inspired beings as we read the prophesies234 of the Bible. But such effects are not rare among our mountains, where the nitre of perpetual snows produces extraordinary phenomena235 in the human organization.
“I asked him the cause of his emotion. ‘Swedenborg came to us; he has just left me; I have breathed the air of heaven,’ he replied. ‘Under what form did he appear?’ I said. ‘Under his earthly form; dressed as he was the last time I saw him in London, at the house of Richard Shearsmith, Coldbath-fields, in July, 1771. He wore his brown frieze236 coat with steel buttons, his waistcoat buttoned to the throat, a white cravat237, and the same magisterial238 wig239 rolled and powdered at the sides and raised high in front, showing his vast and luminous240 brow, in keeping with the noble square face, where all is power and tranquillity241. I recognized the large nose with its fiery242 nostril243, the mouth that ever smiled — angelic mouth from which these words, the pledge of my happiness, have just issued, “We shall meet soon."’
“The conviction that shone on the baron’s face forbade all discussion; I listened in silence. His voice had a contagious244 heat which made my bosom245 burn within me; his fanaticism246 stirred my heart as the anger of another makes our nerves vibrate. I followed him in silence to his house, where I saw the nameless child lying mysteriously folded to its mother’s breast. The babe heard my step and turned its head toward me; its eyes were not those of an ordinary child. To give you an idea of the impression I received, I must say that already they saw and thought. The childhood of this predestined being was attended by circumstances quite extraordinary in our climate. For nine years our winters were milder and our summers longer than usual. This phenomenon gave rise to several discussions among scientific men; but none of their explanations seemed sufficient to academicians, and the baron smiled when I told him of them. The child was never seen in its nudity as other children are; it was never touched by man or woman, but lived a sacred thing upon the mother’s breast, and it never cried. If you question old David he will confirm these facts about his mistress, for whom he feels an adoration247 like that of Louis IX. for the saint whose name he bore.
“At nine years of age the child began to pray; prayer is her life. You saw her in the church at Christmas, the only day on which she comes there; she is separated from the other worshippers by a visible space. If that space does not exist between herself and men she suffers. That is why she passes nearly all her time alone in the chateau248. The events of her life are unknown; she is seldom seen; her days are spent in the state of mystical contemplation which was, so Catholic writers tell us, habitual with the early Christian solitaries249, in whom the oral tradition of Christ’s own words still remained. Her mind, her soul, her body, all within her is virgin as the snow on those mountains. At ten years of age she was just what you see her now. When she was nine her father and mother expired together, without pain or visible malady250, after naming the day and hour at which they would cease to be. Standing at their feet she looked at them with a calm eye, not showing either sadness, or grief, or joy, or curiosity. When we approached to remove the two bodies she said, ‘Carry them away!’ ‘Seraphita,’ I said, for so we called her, ‘are you not affected by the death of your father and your mother who loved you so much?’ ‘Dead?’ she answered, ‘no, they live in me forever — That is nothing,’ she pointed without emotion to the bodies they were bearing away. I then saw her for the third time only since her birth. In church it is difficult to distinguish her; she stands near a column which, seen from the pulpit, is in shadow, so that I cannot observe her features.
“Of all the servants of the household there remained after the death of the master and mistress only old David, who, in spite of his eighty-two years, suffices to wait on his mistress. Some of our Jarvis people tell wonderful tales about her. These have a certain weight in a land so essentially conducive251 to mystery as ours; and I am now studying the treatise on Incantations by Jean Wier and other works relating to demonology, where pretended supernatural events are recorded, hoping to find facts analogous252 to those which are attributed to her.”
“Then you do not believe in her?” said Wilfrid.
“Oh yes, I do,” said the pastor, genially253, “I think her a very capricious girl; a little spoilt by her parents, who turned her head with the religious ideas I have just revealed to you.”
Minna shook her head in a way that gently expressed contradiction.
“Poor girl!” continued the old man, “her parents bequeathed to her that fatal exaltation of soul which misleads mystics and renders them all more or less mad. She subjects herself to fasts which horrify254 poor David. The good old man is like a sensitive plant which quivers at the slightest breeze, and glows under the first sun-ray. His mistress, whose incomprehensible language has become his, is the breeze and the sun-ray to him; in his eyes her feet are diamonds and her brow is strewn with stars; she walks environed with a white and luminous atmosphere; her voice is accompanied by music; she has the gift of rendering255 herself invisible. If you ask to see her, he will tell you she has gone to the astral regions. It is difficult to believe such a story, is it not? You know all miracles bear more or less resemblance to the story of the Golden Tooth. We have our golden tooth in Jarvis, that is all. Duncker the fisherman asserts that he has seen her plunge224 into the fiord and come up in the shape of an eider-duck, at other times walking on the billows of a storm. Fergus, who leads the flocks to the saeters, says that in rainy weather a circle of clear sky can be seen over the Swedish castle; and that the heavens are always blue above Seraphita’s head when she is on the mountain. Many women hear the tones of a mighty256 organ when Seraphita enters the church, and ask their neighbors earnestly if they too do not hear them. But my daughter, for whom during the last two years Seraphita has shown much affection, has never heard this music, and has never perceived the heavenly perfumes which, they say, make the air fragrant257 about her when she moves. Minna, to be sure, has often on returning from their walks together expressed to me the delight of a young girl in the beauties of our spring-time, in the spicy258 odors of budding larches259 and pines and the earliest flowers; but after our long winters what can be more natural than such pleasure? The companionship of this so-called spirit has nothing so very extraordinary in it, has it, my child?”
“The secrets of that spirit are not mine,” said Minna. “Near it I know all, away from it I know nothing; near that exquisite260 life I am no longer myself, far from it I forget all. The time we pass together is a dream which my memory scarcely retains. I may have heard yet not remember the music which the women tell of; in that presence, I may have breathed celestial perfumes, seen the glory of the heavens, and yet be unable to recollect3 them here.”
“What astonishes me most,” resumed the pastor, addressing Wilfrid, “is to notice that you suffer from being near her.”
“Near her!” exclaimed the stranger, “she has never so much as let me touch her hand. When she saw me for the first time her glance intimidated261 me; she said: ‘You are welcome here, for you were to come.’ I fancied that she knew me. I trembled. It is fear that forces me to believe in her.”
“With me it is love,” said Minna, without a blush.
“Are you making fun of me?” said Monsieur Becker, laughing good-humoredly; “you my daughter, in calling yourself a Spirit of Love, and you, Monsieur Wilfrid, in pretending to be a Spirit of Wisdom?”
He drank a glass of beer and so did not see the singular look which Wilfrid cast upon Minna.
“Jesting apart,” resumed the old gentleman, “I have been much astonished to hear that these two mad-caps ascended262 to the summit of the Falberg; it must be a girlish exaggeration; they probably went to the crest263 of a ledge41. It is impossible to reach the peaks of the Falberg.”
“If so, father,” said Minna, in an agitated264 voice, “I must have been under the power of a spirit; for indeed we reached the summit of the Ice-Cap.”
“This is really serious,” said Monsieur Becker. “Minna is always truthful265.”
“Monsieur Becker,” said Wilfrid, “I swear to you that Seraphita exercises such extraordinary power over me that I know no language in which I can give you the least idea of it. She has revealed to me things known to myself alone.”
“Somnambulism!” said the old man. “A great many such effects are related by Jean Wier as phenomena easily explained and formerly observed in Egypt.”
“Lend me Swedenborg’s theosophical works,” said Wilfrid, “and let me plunge into those gulfs of light — you have given me a thirst for them.”
Monsieur Becker took down a volume and gave it to his guest, who instantly began to read it. It was about nine o’clock in the evening. The serving-woman brought in the supper. Minna made tea. The repast over, each turned silently to his or her occupation; the pastor read the Incantations; Wilfrid pursued the spirit of Swedenborg; and the young girl continued to sew, her mind absorbed in recollections. It was a true Norwegian evening — peaceful, studious, and domestic; full of thoughts, flowers blooming beneath the snow. Wilfrid, as he devoured267 the pages of the prophet, lived by his inner senses only; the pastor, looking up at times from his book, called Minna’s attention to the absorption of their guest with an air that was half-serious, half-jesting. To Minna’s thoughts the face of Seraphitus smiled upon her as it hovered268 above the clouds of smoke which enveloped269 them. The clock struck twelve. Suddenly the outer door was opened violently. Heavy but hurried steps, the steps of a terrified old man, were heard in the narrow vestibule between the two doors; then David burst into the parlor270.
“Danger, danger!” he cried. “Come! come, all! The evil spirits are unchained! Fiery mitres are on their heads! Demons, Vertumni, Sirens! they tempt72 her as Jesus was tempted on the mountain! Come, come! and drive them away.”
“Do you not recognize the language of Swedenborg?” said the pastor, laughing, to Wilfrid. “Here it is; pure from the source.”
But Wilfrid and Minna were gazing in terror at old David, who, with hair erect271, and eyes distraught, his legs trembling and covered with snow, for he had come without snow-shoes, stood swaying from side to side, as if some boisterous272 wind were shaking him.
“Is he harmed?” cried Minna.
“The devils hope and try to conquer her,” replied the old man.
The words made Wilfrid’s pulses throb273.
“For the last five hours she has stood erect, her eyes raised to heaven and her arms extended; she suffers, she cries to God. I cannot cross the barrier; Hell has posted the Vertumni as sentinels. They have set up an iron wall between her and her old David. She wants me, but what can I do? Oh, help me! help me! Come and pray!”
The old man’s despair was terrible to see.
“The Light of God is defending her,” he went on, with infectious faith, “but oh! she might yield to violence.”
“Silence, David! you are raving274. This is a matter to be verified. We will go with you,” said the pastor, “and you shall see that there are no Vertumni, nor Satans, nor Sirens, in that house.”
“Your father is blind,” whispered David to Minna.
Wilfrid, on whom the reading of Swedenborg’s first treatise, which he had rapidly gone through, had produced a powerful effect, was already in the corridor putting on his skees; Minna was ready in a few moments, and both left the old men far behind as they darted275 forward to the Swedish castle.
“Do you hear that cracking sound?” said Wilfrid.
“The ice of the fiord stirs,” answered Minna; “the spring is coming.”
Wilfrid was silent. When the two reached the courtyard they were conscious that they had neither the faculty nor the strength to enter the house.
“What think you of her?” asked Wilfrid.
“See that radiance!” cried Minna, going towards the window of the salon276. “He is there! How beautiful! O my Seraphitus, take me!”
The exclamation277 was uttered inwardly. She saw Seraphitus standing erect, lightly swathed in an opal-tinted mist that disappeared at a little distance from the body, which seemed almost phosphorescent.
“How beautiful she is!” cried Wilfrid, mentally.
Just then Monsieur Becker arrived, followed by David; he saw his daughter and guest standing before the window; going up to them, he looked into the salon and said quietly, “Well, my good David, she is only saying her prayers.”
“Ah, but try to enter, Monsieur.”
“Why disturb those who pray?” answered the pastor.
At this instant the moon, rising above the Falberg, cast its rays upon the window. All three turned round, attracted by this natural effect which made them quiver; when they turned back to again look at Seraphita she had disappeared.
“How strange!” exclaimed Wilfrid.
“I hear delightful sounds,” said Minna.
“Well,” said the pastor, “it is all plain enough; she is going to bed.”
David had entered the house. The others took their way back in silence; none of them interpreted the vision in the same manner — Monsieur Becker doubted, Minna adored, Wilfrid longed.
Wilfrid was a man about thirty-six years of age. His figure, though broadly developed, was not wanting in symmetry. Like most men who distinguish themselves above their fellows, he was of medium height; his chest and shoulders were broad, and his neck short — a characteristic of those whose hearts are near their heads; his hair was black, thick, and fine; his eyes, of a yellow brown, had, as it were, a solar brilliancy, which proclaimed with what avidity his nature aspired279 to Light. Though these strong and virile280 features were defective through the absence of an inward peace — granted only to a life without storms or conflicts — they plainly showed the inexhaustible resources of impetuous senses and the appetites of instinct; just as every motion revealed the perfection of the man’s physical apparatus281, the flexibility282 of his senses, and their fidelity283 when brought into play. This man might contend with savages284, and hear, as they do, the tread of enemies in distant forests; he could follow a scent278 in the air, a trail on the ground, or see on the horizon the signal of a friend. His sleep was light, like that of all creatures who will not allow themselves to be surprised. His body came quickly into harmony with the climate of any country where his tempestuous285 life conducted him. Art and science would have admired his organization in the light of a human model. Everything about him was symmetrical and well-balanced — action and heart, intelligence and will. At first sight he might be classed among purely instinctive286 beings, who give themselves blindly up to the material wants of life; but in the very morning of his days he had flung himself into a higher social world, with which his feelings harmonized; study had widened his mind, reflection had sharpened his power of thought, and the sciences had enlarged his understanding. He had studied human laws — the working of self-interests brought into conflict by the passions, and he seemed to have early familiarized himself with the abstractions on which societies rest. He had pored over books — those deeds of dead humanity; he had spent whole nights of pleasure in every European capital; he had slept on fields of battle the night before the combat and the night that followed victory. His stormy youth may have flung him on the deck of some corsair and sent him among the contrasting regions of the globe; thus it was that he knew the actions of a living humanity. He knew the present and the past — a double history; that of to-day, that of other days. Many men have been, like Wilfrid, equally powerful by the Hand, by the Heart, by the Head; like him, the majority have abused their triple power. But though this man still held by certain outward liens287 to the slimy side of humanity, he belonged also and positively288 to the sphere where force is intelligent. In spite of the many veils which enveloped his soul, there were certain ineffable symptoms of this fact which were visible to pure spirits, to the eyes of the child whose innocence has known no breath of evil passions, to the eyes of the old man who has lived to regain289 his purity.
These signs revealed a Cain for whom there was still hope — one who seemed as though he were seeking absolution from the ends of the earth. Minna suspected the galley-slave of glory in the man; Seraphita recognized him. Both admired and both pitied him. Whence came their prescience? Nothing could be more simple nor yet more extraordinary. As soon as we seek to penetrate the secrets of Nature, where nothing is secret, and where it is only necessary to have the eyes to see, we perceive that the simple produces the marvellous.
“Seraphitus,” said Minna one evening a few days after Wilfrid’s arrival in Jarvis, “you read the soul of this stranger while I have only vague impressions of it. He chills me or else he excites me; but you seem to know the cause of this cold and of this heat; tell me what it means, for you know all about him.”
“Yes, I have seen the causes,” said Seraphitus, lowing his large eyelids290.
“By what power?” asked the curious Minna.
“I have the gift of Specialism,” he answered. “Specialism is an inward sight which can penetrate all things; you will only understand its full meaning through a comparison. In the great cities of Europe where works are produced by which the human Hand seeks to represent the effects of the moral nature was well as those of the physical nature, there are glorious men who express ideas in marble. The sculptor291 acts on the stone; he fashions it; he puts a realm of ideas into it. There are statues which the hand of man has endowed with the faculty of representing the noble side of humanity, or the whole evil side; most men see in such marbles a human figure and nothing more; a few other men, a little higher in the scale of being, perceive a fraction of the thoughts expressed in the statue; but the Initiates292 in the secrets of art are of the same intellect as the sculptor; they see in his work the whole universe of his thought. Such persons are in themselves the principles of art; they bear within them a mirror which reflects nature in her slightest manifestations293. Well! so it is with me; I have within me a mirror before which the moral nature, with its causes and effects, appears and is reflected. Entering thus into the consciousness of others I am able to divine both the future and the past. How? do you still ask how? Imagine that the marble statue is the body of a man, a piece of statuary in which we see the emotion, sentiment, passion, vice86 or crime, virtue or repentance294 which the creating hand has put into it, and you will then comprehend how it is that I read the soul of this foreigner — though what I have said does not explain the gift of Specialism; for to conceive the nature of that gift we must possess it.”
Though Wilfrid belonged to the two first divisions of humanity, the men of force and the men of thought, yet his excesses, his tumultuous life, and his misdeeds had often turned him towards Faith; for doubt has two sides; a side to the light and a side to the darkness. Wilfrid had too closely clasped the world under its forms of Matter and of Mind not to have acquired that thirst for the unknown, that longing295 to go beyond which lay their grasp upon the men who know, and wish, and will. But neither his knowledge, nor his actions, nor his will, had found direction. He had fled from social life from necessity; as a great criminal seeks the cloister296. Remorse297, that virtue of weak beings, did not touch him. Remorse is impotence, impotence which sins again. Repentance alone is powerful; it ends all. But in traversing the world, which he made his cloister, Wilfrid had found no balm for his wounds; he saw nothing in nature to which he could attach himself. In him, despair had dried the sources of desire. He was one of those beings who, having gone through all passions and come out victorious298, have nothing more to raise in their hot-beds, and who, lacking opportunity to put themselves at the head of their fellow-men to trample299 under iron heel entire populations, buy, at the price of a horrible martyrdom, the faculty of ruining themselves in some belief — rocks sublime, which await the touch of a wand that comes not to bring the waters gushing300 from their far-off spring.
Led by a scheme of his restless, inquiring life to the shores of Norway, the sudden arrival of winter had detained the wanderer at Jarvis. The day on which, for the first time, he saw Seraphita, the whole past of his life faded from his mind. The young girl excited emotions which he had thought could never be revived. The ashes gave forth a lingering flame at the first murmurings of that voice. Who has ever felt himself return to youth and purity after growing cold and numb25 with age and soiled with impurity301? Suddenly, Wilfrid loved as he had never loved; he loved secretly, with faith, with fear, with inward madness. His life was stirred to the very source of his being at the mere302 thought of seeing Seraphita. As he listened to her he was transported into unknown worlds; he was mute before her, she magnetized him. There, beneath the snows, among the glaciers303, bloomed the celestial flower to which his hopes, so long betrayed, aspired; the sight of which awakened304 ideas of freshness, purity, and faith which grouped about his soul and lifted it to higher regions — as Angels bear to heaven the Elect in those symbolic305 pictures inspired by the guardian spirit of a great master. Celestial perfumes softened306 the granite307 hardness of the rocky scene; light endowed with speech shed its divine melodies on the path of him who looked to heaven. After emptying the cup of terrestrial love which his teeth had bitten as he drank it, he saw before him the chalice308 of salvation309 where the limpid310 waters sparkled, making thirsty for ineffable delights whoever dare apply his lips burning with a faith so strong that the crystal shall not be shattered.
But Wilfrid now encountered the wall of brass311 for which he had been seeking up and down the earth. He went impetuously to Seraphita, meaning to express the whole force and bearing of a passion under which he bounded like the fabled312 horse beneath the iron horseman, firm in his saddle, whom nothing moves while the efforts of the fiery animal only made the rider heavier and more solid. He sought her to relate his life — to prove the grandeur of his soul by the grandeur of his faults, to show the ruins of his desert. But no sooner had he crossed her threshold, and found himself within the zone of those eyes of scintillating313 azure314, that met no limits forward and left none behind, than he grew calm and submissive, as a lion, springing on his prey315 in the plains of Africa, receives from the wings of the wind a message of love, and stops his bound. A gulf266 opened before him, into which his frenzied316 words fell and disappeared, and from which uprose a voice which changed his being; he became as a child, a child of sixteen, timid and frightened before this maiden317 with serene318 brow, this white figure whose inalterable calm was like the cruel impassibility of human justice. The combat between them had never ceased until this evening, when with a glance she brought him down, as a falcon319 making his dizzy spirals in the air around his prey causes it to fall stupefied to earth, before carrying it to his eyrie.
We may note within ourselves many a long struggle the end of which is one of our own actions — struggles which are, as it were, the reverse side of humanity. This reverse side belongs to God; the obverse side to men. More than once Seraphita had proved to Wilfrid that she knew this hidden and ever varied320 side, which is to the majority of men a second being. Often she said to him in her dove-like voice: “Why all this vehemence321?” when on his way to her he had sworn she should be his. Wilfrid was, however, strong enough to raise the cry of revolt to which he had given utterance in Monsieur Becker’s study. The narrative322 of the old pastor had calmed him. Sceptical and derisive323 as he was, he saw belief like a sidereal324 brilliance dawning on his life. He asked himself if Seraphita were not an exile from the higher spheres seeking the homeward way. The fanciful deifications of all ordinary lovers he could not give to this lily of Norway in whose divinity he believed. Why lived she here beside this fiord? What did she? Questions that received no answer filled his mind. Above all, what was about to happen between them? What fate had brought him there? To him, Seraphita was the motionless marble, light nevertheless as a vapor, which Minna had seen that day poised325 above the precipices326 of the Falberg. Could she thus stand on the edge of all gulfs without danger, without a tremor327 of the arching eyebrows328, or a quiver of the light of the eye? If his love was to be without hope, it was not without curiosity.
From the moment when Wilfrid suspected the ethereal nature of the enchantress who had told him the secrets of his life in melodious329 utterance, he had longed to try to subject her, to keep her to himself, to tear her from the heaven where, perhaps, she was awaited. Earth and Humanity seized their prey; he would imitate them. His pride, the only sentiment through which man can long be exalted330, would make him happy in this triumph for the rest of his life. The idea sent the blood boiling through his veins331, and his heart swelled332. If he did not succeed, he would destroy her — it is so natural to destroy that which we cannot possess, to deny what we cannot comprehend, to insult that which we envy.
On the morrow, Wilfrid, laden333 with ideas which the extraordinary events of the previous night naturally awakened in his mind, resolved to question David, and went to find him on the pretext334 of asking after Seraphita’s health. Though Monsieur Becker spoke of the old servant as falling into dotage335, Wilfrid relied on his own perspicacity336 to discover scraps337 of truth in the torrent of the old man’s rambling338 talk.
David had the immovable, undecided, physiognomy of an octogenarian. Under his white hair lay a forehead lined with wrinkles like the stone courses of a ruined wall; and his face was furrowed339 like the bed of a dried-up torrent. His life seemed to have retreated wholly to the eyes, where light still shone, though its gleams were obscured by a mistiness340 which seemed to indicate either an active mental alienation341 or the stupid stare of drunkenness. His slow and heavy movements betrayed the glacial weight of age, and communicated an icy influence to whoever allowed themselves to look long at him — for he possessed342 the magnetic force of torpor343. His limited intelligence was only roused by the sight, the hearing, or the recollection of his mistress. She was the soul of this wholly material fragment of an existence. Any one seeing David alone by himself would have thought him a corpse344; let Seraphita enter, let her voice be heard, or a mention of her be made, and the dead came forth from his grave and recovered speech and motion. The dry bones were not more truly awakened by the divine breath in the valley of Jehoshaphat, and never was that apocalyptic vision better realized than in this Lazarus issuing from the sepulchre into life at the voice of a young girl. His language, which was always figurative and often incomprehensible, prevented the inhabitants of the village from talking with him; but they respected a mind that deviated345 so utterly346 from common ways — a thing which the masses instinctively347 admire.
Wilfrid found him in the antechamber, apparently348 asleep beside the stove. Like a dog who recognizes a friend of the family, the old man raised his eyes, saw the foreigner, and did not stir.
“Where is she?” inquired Wilfrid, sitting down beside him.
David fluttered his fingers in the air as if to express the flight of a bird.
“Does she still suffer?” asked Wilfrid.
“Beings vowed349 to Heaven are able so to suffer that suffering does not lessen350 their love; this is the mark of the true faith,” answered the old man, solemnly, like an instrument which, on being touched, gives forth an accidental note.
“Who taught you those words?”
“The Spirit.”
“What happened to her last night? Did you force your way past the Vertumni standing sentinel? did you evade128 the Mammons?”
“Yes”; answered David, as though awaking from a dream.
The misty351 gleam of his eyes melted into a ray that came direct from the soul and made it by degrees brilliant as that of an eagle, as intelligent as that of a poet.
“What did you see?” asked Wilfrid, astonished at this sudden change.
“I saw Species and Shapes; I heard the Spirit of all things; I beheld352 the revolt of the Evil Ones; I listened to the words of the Good. Seven devils came, and seven archangels descended353 from on high. The archangels stood apart and looked on through veils. The devils were close by; they shone, they acted. Mammon came on his pearly shell in the shape of a beautiful naked woman; her snowy body dazzled the eye, no human form ever equalled it; and he said, ‘I am Pleasure; thou shalt possess me!’ Lucifer, prince of serpents, was there in sovereign robes; his Manhood was glorious as the beauty of an angel, and he said, ‘Humanity shall be at thy feet!’ The Queen of misers354 — she who gives back naught355 that she has ever received — the Sea, came wrapped in her virent mantle356; she opened her bosom, she showed her gems357, she brought forth her treasures and offered them; waves of sapphire358 and of emerald came at her bidding; her hidden wonders stirred, they rose to the surface of her breast, they spoke; the rarest pearl of Ocean spread its iridescent359 wings and gave voice to its marine360 melodies, saying, ‘Twin daughter of suffering, we are sisters! await me; let us go together; all I need is to become a Woman.’ The Bird with the wings of an eagle and the paws of a lion, the head of a woman and the body of a horse, the Animal, fell down before her and licked her feet, and promised seven hundred years of plenty to her best-beloved daughter. Then came the most formidable of all, the Child, weeping at her knees, and saying, ‘Wilt thou leave me, feeble and suffering as I am? oh, my mother, stay!’ and he played with her, and shed languor361 on the air, and the Heavens themselves had pity for his wail362. The Virgin of pure song brought forth her choirs364 to relax the soul. The Kings of the East came with their slaves, their armies, and their women; the Wounded asked her for succor365, the Sorrowful stretched forth their hands: ‘Do not leave us! do not leave us!’ they cried. I, too, I cried, ‘Do not leave us! we adore thee! stay!’ Flowers, bursting from the seed, bathed her in their fragrance366 which uttered, ‘Stay!’ The giant Enakim came forth from Jupiter, leading Gold and its friends and all the Spirits of the Astral Regions which are joined with him, and they said, ‘We are thine for seven hundred years.’ At last came Death on his pale horse, crying, ‘I will obey thee!’ One and all fell prostrate367 before her. Could you but have seen them! They covered as it were a vast plain, and they cried aloud to her, ‘We have nurtured368 thee, thou art our child; do not abandon us!’ At length Life issued from her Ruby369 Waters, and said, ‘I will not leave thee!’ then, finding Seraphita silent, she flamed upon her as the sun, crying out, ‘I am light!’ ‘The light is there!’ cried Seraphita, pointing to the clouds where stood the archangels; but she was wearied out; Desire had wrung370 her nerves, she could only cry, ‘My God! my God!’ Ah! many an Angelic Spirit, scaling the mountain and nigh to the summit, has set his foot upon a rolling stone which plunged371 him back into the abyss! All these lost Spirits adored her constancy; they stood around her — a choir363 without a song — weeping and whispering, ‘Courage!’ At last she conquered; Desire — let loose upon her in every Shape and every Species — was vanquished. She stood in prayer, and when at last her eyes were lifted she saw the feet of Angels circling in the Heavens.”
“She saw the feet of Angels?” repeated Wilfrid.
“Yes,” said the old man.
“Was it a dream that she told you?” asked Wilfrid.
“A dream as real as your life,” answered David; “I was there.”
The calm assurance of the old servant affected Wilfrid powerfully. He went away asking himself whether these visions were any less extraordinary than those he had read of in Swedenborg the night before.
“If Spirits exist, they must act,” he was saying to himself as he entered the parsonage, where he found Monsieur Becker alone.
“Dear pastor,” he said, “Seraphita is connected with us in form only, and even that form is inexplicable372. Do not think me a madman or a lover; a profound conviction cannot be argued with. Convert my belief into scientific theories, and let us try to enlighten each other. To-morrow evening we shall both be with her.”
“What then?” said Monsieur Becker.
“If her eye ignores space,” replied Wilfrid, “if her thought is an intelligent sight which enables her to perceive all things in their essence, and to connect them with the general evolution of the universe, if, in a word, she sees and knows all, let us seat the Pythoness on her tripod, let us force this pitiless eagle by threats to spread its wings! Help me! I breathe a fire which burns my vitals; I must quench it or it will consume me. I have found a prey at last, and it shall be mine!”
“The conquest will be difficult,” said the pastor, “because this girl is —”
“Is what?” cried Wilfrid.
“Mad,” said the old man.
“I will not dispute her madness, but neither must you dispute her wonderful powers. Dear Monsieur Becker, she has often confounded me with her learning. Has she travelled?”
“From her house to the fiord, no further.”
“Never left this place!” exclaimed Wilfrid. “Then she must have read immensely.”
“Not a page, not one iota373! I am the only person who possesses any books in Jarvis. The works of Swedenborg — the only books that were in the chateau — you see before you. She has never looked into a single one of them.”
“Have you tried to talk with her?”
“What good would that do?”
“Does no one live with her in that house?”
“She has no friends but you and Minna, nor any servant except old David.”
“It cannot be that she knows nothing of science nor of art.”
“Who should teach her?” said the pastor.
“But if she can discuss such matters pertinently374, as she has often done with me, what do you make of it?”
“The girl may have acquired through years of silence the faculties375 enjoyed by Apollonius of Tyana and other pretended sorcerers burned by the Inquisition, which did not choose to admit the fact of second-sight.”
“If she can speak Arabic, what would you say to that?”
“The history of medical science gives many authentic376 instances of girls who have spoken languages entirely unknown to them.”
“What can I do?” exclaimed Wilfrid. “She knows of secrets in my past life known only to me.”
“I shall be curious if she can tell me thoughts that I have confided377 to no living person,” said Monsieur Becker.
Minna entered the room.
“Well, my daughter, and how is your familiar spirit?”
“He suffers, father,” she answered, bowing to Wilfrid. “Human passions, clothed in their false riches, surrounded him all night, and showed him all the glories of the world. But you think these things mere tales.”
“Tales as beautiful to those who read them in their brains as the ‘Arabian Nights’ to common minds,” said the pastor, smiling.
“Did not Satan carry our Savior to the pinnacle378 of the Temple, and show him all the kingdoms of the world?” she said.
“The Evangelists,” replied her father, “did not correct their copies very carefully, and several versions are in existence.”
“You believe in the reality of these visions?” said Wilfrid to Minna.
“Who can doubt when he relates them.”
“He?” demanded Wilfrid. “Who?”
“He who is there,” replied Minna, motioning towards the chateau.
“Are you speaking of Seraphita?” he said.
The young girl bent379 her head, and looked at him with an expression of gentle mischief380.
“You too!” exclaimed Wilfrid, “you take pleasure in confounding me. Who and what is she? What do you think of her?”
“What I feel is inexplicable,” said Minna, blushing.
“You are all crazy!” cried the pastor.
“Farewell, until to-morrow evening,” said Wilfrid.

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1
pastor
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n.牧师,牧人 | |
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gathering
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n.集会,聚会,聚集 | |
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recollect
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v.回忆,想起,记起,忆起,记得 | |
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bishop
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n.主教,(国际象棋)象 | |
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disciples
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n.信徒( disciple的名词复数 );门徒;耶稣的信徒;(尤指)耶稣十二门徒之一 | |
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disciple
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n.信徒,门徒,追随者 | |
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criticise
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v.批评,评论;非难 | |
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doctrines
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n.教条( doctrine的名词复数 );教义;学说;(政府政策的)正式声明 | |
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doctrine
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n.教义;主义;学说 | |
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baron
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n.男爵;(商业界等)巨头,大王 | |
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esteemed
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adj.受人尊敬的v.尊敬( esteem的过去式和过去分词 );敬重;认为;以为 | |
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virtue
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n.德行,美德;贞操;优点;功效,效力 | |
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virtues
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美德( virtue的名词复数 ); 德行; 优点; 长处 | |
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irreproachable
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adj.不可指责的,无过失的 | |
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vessels
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n.血管( vessel的名词复数 );船;容器;(具有特殊品质或接受特殊品质的)人 | |
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vessel
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n.船舶;容器,器皿;管,导管,血管 | |
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treatise
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n.专著;(专题)论文 | |
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treatises
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n.专题著作,专题论文,专著( treatise的名词复数 ) | |
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sluices
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n.水闸( sluice的名词复数 );(用水闸控制的)水;有闸人工水道;漂洗处v.冲洗( sluice的第三人称单数 );(指水)喷涌而出;漂净;给…安装水闸 | |
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applied
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adj.应用的;v.应用,适用 | |
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distinguished
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adj.卓越的,杰出的,著名的 | |
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vestiges
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残余部分( vestige的名词复数 ); 遗迹; 痕迹; 毫不 | |
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scripture
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n.经文,圣书,手稿;Scripture:(常用复数)《圣经》,《圣经》中的一段 | |
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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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numb
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adj.麻木的,失去感觉的;v.使麻木 | |
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anterior
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adj.较早的;在前的 | |
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justified
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a.正当的,有理的 | |
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magnetism
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n.磁性,吸引力,磁学 | |
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vindicated
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v.澄清(某人/某事物)受到的责难或嫌疑( vindicate的过去式和过去分词 );表明或证明(所争辩的事物)属实、正当、有效等;维护 | |
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pointed
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adj.尖的,直截了当的 | |
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promulgated
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v.宣扬(某事物)( promulgate的过去式和过去分词 );传播;公布;颁布(法令、新法律等) | |
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relegated
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v.使降级( relegate的过去式和过去分词 );使降职;转移;把…归类 | |
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delved
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v.深入探究,钻研( delve的过去式和过去分词 ) | |
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alluding
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提及,暗指( allude的现在分词 ) | |
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quotations
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n.引用( quotation的名词复数 );[商业]行情(报告);(货物或股票的)市价;时价 | |
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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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philosophical
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adj.哲学家的,哲学上的,达观的 | |
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logic
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n.逻辑(学);逻辑性 | |
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precursor
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n.先驱者;前辈;前任;预兆;先兆 | |
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decomposable
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可分解的 | |
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ledge
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n.壁架,架状突出物;岩架,岩礁 | |
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vocation
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n.职业,行业 | |
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vapor
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n.蒸汽,雾气 | |
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dispersed
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adj. 被驱散的, 被分散的, 散布的 | |
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disperse
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vi.使分散;使消失;vt.分散;驱散 | |
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writ
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n.命令状,书面命令 | |
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forth
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adv.向前;向外,往外 | |
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ridiculed
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v.嘲笑,嘲弄,奚落( ridicule的过去式和过去分词 ) | |
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ridicule
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v.讥讽,挖苦;n.嘲弄 | |
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brink
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n.(悬崖、河流等的)边缘,边沿 | |
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generosity
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n.大度,慷慨,慷慨的行为 | |
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determined
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adj.坚定的;有决心的 | |
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negligence
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n.疏忽,玩忽,粗心大意 | |
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guardian
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n.监护人;守卫者,保护者 | |
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abode
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n.住处,住所 | |
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situated
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adj.坐落在...的,处于某种境地的 | |
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conflagration
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n.建筑物或森林大火 | |
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ravaged
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毁坏( ravage的过去式和过去分词 ); 蹂躏; 劫掠; 抢劫 | |
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embarking
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乘船( embark的现在分词 ); 装载; 从事 | |
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60
peculiar
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adj.古怪的,异常的;特殊的,特有的 | |
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61
faculty
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n.才能;学院,系;(学院或系的)全体教学人员 | |
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62
remarkable
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adj.显著的,异常的,非凡的,值得注意的 | |
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63
crudity
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n.粗糙,生硬;adj.粗略的 | |
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64
eminence
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n.卓越,显赫;高地,高处;名家 | |
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65
astounding
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adj.使人震惊的vt.使震惊,使大吃一惊astound的现在分词) | |
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66
permissible
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adj.可允许的,许可的 | |
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67
sublimity
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崇高,庄严,气质高尚 | |
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68
epics
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n.叙事诗( epic的名词复数 );壮举;惊人之举;史诗般的电影(或书籍) | |
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69
grandeur
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n.伟大,崇高,宏伟,庄严,豪华 | |
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70
abhor
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v.憎恶;痛恨 | |
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71
Saturn
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n.农神,土星 | |
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72
tempt
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vt.引诱,勾引,吸引,引起…的兴趣 | |
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73
tempted
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v.怂恿(某人)干不正当的事;冒…的险(tempt的过去分词) | |
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74
abdomen
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n.腹,下腹(胸部到腿部的部分) | |
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75
imposture
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n.冒名顶替,欺骗 | |
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76
worthy
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adj.(of)值得的,配得上的;有价值的 | |
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77
knight
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n.骑士,武士;爵士 | |
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78
calumny
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n.诽谤,污蔑,中伤 | |
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79
awe
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n.敬畏,惊惧;vt.使敬畏,使惊惧 | |
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80
amazement
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n.惊奇,惊讶 | |
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81
purports
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v.声称是…,(装得)像是…的样子( purport的第三人称单数 ) | |
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82
narration
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n.讲述,叙述;故事;记叙体 | |
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83
testimony
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n.证词;见证,证明 | |
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84
conversing
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v.交谈,谈话( converse的现在分词 ) | |
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85
intercepted
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拦截( intercept的过去式和过去分词 ); 截住; 截击; 拦阻 | |
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86
vice
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n.坏事;恶习;[pl.]台钳,老虎钳;adj.副的 | |
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87
scrupulous
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adj.审慎的,小心翼翼的,完全的,纯粹的 | |
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88
intrigues
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n.密谋策划( intrigue的名词复数 );神秘气氛;引人入胜的复杂情节v.搞阴谋诡计( intrigue的第三人称单数 );激起…的好奇心 | |
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89
attain
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vt.达到,获得,完成 | |
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90
essentially
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adv.本质上,实质上,基本上 | |
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91
apparition
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n.幽灵,神奇的现象 | |
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92
fully
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adv.完全地,全部地,彻底地;充分地 | |
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93
abhorred
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v.憎恶( abhor的过去式和过去分词 );(厌恶地)回避;拒绝;淘汰 | |
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94
deception
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n.欺骗,欺诈;骗局,诡计 | |
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95
entirely
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ad.全部地,完整地;完全地,彻底地 | |
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96
justification
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n.正当的理由;辩解的理由 | |
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97
follower
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n.跟随者;随员;门徒;信徒 | |
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98
impels
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v.推动、推进或敦促某人做某事( impel的第三人称单数 ) | |
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99
certify
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vt.证明,证实;发证书(或执照)给 | |
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100
noted
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adj.著名的,知名的 | |
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101
repugnance
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n.嫌恶 | |
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102
eminent
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adj.显赫的,杰出的,有名的,优良的 | |
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103
motive
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n.动机,目的;adv.发动的,运动的 | |
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104
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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105
attested
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adj.经检验证明无病的,经检验证明无菌的v.证明( attest的过去式和过去分词 );证实;声称…属实;使宣誓 | |
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106
tranquilly
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adv. 宁静地 | |
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107
simplicity
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n.简单,简易;朴素;直率,单纯 | |
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108
solitude
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n. 孤独; 独居,荒僻之地,幽静的地方 | |
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109
chaste
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adj.贞洁的;有道德的;善良的;简朴的 | |
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110
Christian
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adj.基督教徒的;n.基督教徒 | |
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111
converse
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vi.谈话,谈天,闲聊;adv.相反的,相反 | |
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112
intercourse
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n.性交;交流,交往,交际 | |
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113
celestial
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adj.天体的;天上的 | |
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114
corporeal
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adj.肉体的,身体的;物质的 | |
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115
hindrance
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n.妨碍,障碍 | |
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116
adherence
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n.信奉,依附,坚持,固着 | |
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117
regenerates
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n.新生,再生( regenerate的名词复数 )v.新生,再生( regenerate的第三人称单数 ) | |
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118
Christians
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n.基督教徒( Christian的名词复数 ) | |
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119
disport
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v.嬉戏,玩 | |
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120
groves
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树丛,小树林( grove的名词复数 ) | |
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121
miraculous
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adj.像奇迹一样的,不可思议的 | |
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122
delightful
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adj.令人高兴的,使人快乐的 | |
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123
utensils
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器具,用具,器皿( utensil的名词复数 ); 器物 | |
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124
sparsely
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adv.稀疏地;稀少地;不足地;贫乏地 | |
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125
scattered
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adj.分散的,稀疏的;散步的;疏疏落落的 | |
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126
emphatic
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adj.强调的,着重的;无可置疑的,明显的 | |
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127
evaded
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逃避( evade的过去式和过去分词 ); 避开; 回避; 想不出 | |
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128
evade
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vt.逃避,回避;避开,躲避 | |
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129
perusal
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n.细读,熟读;目测 | |
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130
formerly
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adv.从前,以前 | |
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131
exhausted
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adj.极其疲惫的,精疲力尽的 | |
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132
vigor
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n.活力,精力,元气 | |
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133
wane
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n.衰微,亏缺,变弱;v.变小,亏缺,呈下弦 | |
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134
omniscience
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n.全知,全知者,上帝 | |
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135
torrent
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n.激流,洪流;爆发,(话语等的)连发 | |
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136
regenerated
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v.新生,再生( regenerate的过去式和过去分词 ) | |
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137
veneration
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n.尊敬,崇拜 | |
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138
lesser
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adj.次要的,较小的;adv.较小地,较少地 | |
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139
solitary
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adj.孤独的,独立的,荒凉的;n.隐士 | |
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140
affected
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adj.不自然的,假装的 | |
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141
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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142
demons
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n.恶人( demon的名词复数 );恶魔;精力过人的人;邪念 | |
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143
apocalyptic
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adj.预示灾祸的,启示的 | |
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144
blurred
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v.(使)变模糊( blur的过去式和过去分词 );(使)难以区分;模模糊糊;迷离 | |
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145
grotesque
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adj.怪诞的,丑陋的;n.怪诞的图案,怪人(物) | |
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146
hieroglyphics
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n.pl.象形文字 | |
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147
primitive
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adj.原始的;简单的;n.原(始)人,原始事物 | |
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148
absurdities
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n.极端无理性( absurdity的名词复数 );荒谬;谬论;荒谬的行为 | |
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149
succinct
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adj.简明的,简洁的 | |
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150
defective
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adj.有毛病的,有问题的,有瑕疵的 | |
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151
supreme
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adj.极度的,最重要的;至高的,最高的 | |
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152
culminates
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v.达到极点( culminate的第三人称单数 ) | |
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153
culmination
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n.顶点;最高潮 | |
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154
transformation
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n.变化;改造;转变 | |
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155
revolves
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v.(使)旋转( revolve的第三人称单数 );细想 | |
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156
purged
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清除(政敌等)( purge的过去式和过去分词 ); 涤除(罪恶等); 净化(心灵、风气等); 消除(错事等)的不良影响 | |
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157
dross
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n.渣滓;无用之物 | |
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158
moth
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n.蛾,蛀虫 | |
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159
rust
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n.锈;v.生锈;(脑子)衰退 | |
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160
vanquished
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v.征服( vanquish的过去式和过去分词 );战胜;克服;抑制 | |
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161
incessantly
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ad.不停地 | |
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162
attains
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(通常经过努力)实现( attain的第三人称单数 ); 达到; 获得; 达到(某年龄、水平、状况) | |
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163
manifestation
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n.表现形式;表明;现象 | |
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164
untold
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adj.数不清的,无数的 | |
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165
dual
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adj.双的;二重的,二元的 | |
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166
ecstasy
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n.狂喜,心醉神怡,入迷 | |
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167
apprehension
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n.理解,领悟;逮捕,拘捕;忧虑 | |
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168
purely
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adv.纯粹地,完全地 | |
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169
aptitude
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n.(学习方面的)才能,资质,天资 | |
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170
utterance
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n.用言语表达,话语,言语 | |
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171
derives
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v.得到( derive的第三人称单数 );(从…中)得到获得;源于;(从…中)提取 | |
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172
unison
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n.步调一致,行动一致 | |
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173
scoff
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n.嘲笑,笑柄,愚弄;v.嘲笑,嘲弄,愚弄,狼吞虎咽 | |
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174
densely
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ad.密集地;浓厚地 | |
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175
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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176
derived
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vi.起源;由来;衍生;导出v.得到( derive的过去式和过去分词 );(从…中)得到获得;源于;(从…中)提取 | |
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177
sublime
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adj.崇高的,伟大的;极度的,不顾后果的 | |
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178
motives
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n.动机,目的( motive的名词复数 ) | |
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179
infinitely
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adv.无限地,无穷地 | |
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180
foretell
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v.预言,预告,预示 | |
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181
garbled
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adj.(指信息)混乱的,引起误解的v.对(事实)歪曲,对(文章等)断章取义,窜改( garble的过去式和过去分词 ) | |
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182
tainting
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v.使变质( taint的现在分词 );使污染;败坏;被污染,腐坏,败坏 | |
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183
penetrate
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v.透(渗)入;刺入,刺穿;洞察,了解 | |
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184
concealed
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a.隐藏的,隐蔽的 | |
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185
transformations
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n.变化( transformation的名词复数 );转换;转换;变换 | |
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186
quench
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vt.熄灭,扑灭;压制 | |
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187
gateway
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n.大门口,出入口,途径,方法 | |
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188
exalts
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赞扬( exalt的第三人称单数 ); 歌颂; 提升; 提拔 | |
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189
innocence
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n.无罪;天真;无害 | |
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190
bestowed
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赠给,授予( bestow的过去式和过去分词 ) | |
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191
sullen
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adj.愠怒的,闷闷不乐的,(天气等)阴沉的 | |
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192
joyful
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adj.欢乐的,令人欢欣的 | |
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193
celebrated
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adj.有名的,声誉卓著的 | |
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194
wondrous
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adj.令人惊奇的,奇妙的;adv.惊人地;异乎寻常地;令人惊叹地 | |
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195
enjoyment
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n.乐趣;享有;享用 | |
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196
allures
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诱引,吸引( allure的第三人称单数 ) | |
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197
fatigues
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n.疲劳( fatigue的名词复数 );杂役;厌倦;(士兵穿的)工作服 | |
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198
nuptial
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adj.婚姻的,婚礼的 | |
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199
nuptials
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n.婚礼;婚礼( nuptial的名词复数 ) | |
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200
thither
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adv.向那里;adj.在那边的,对岸的 | |
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201
illuminated
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adj.被照明的;受启迪的 | |
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202
reins
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感情,激情; 缰( rein的名词复数 ); 控制手段; 掌管; (成人带着幼儿走路以防其走失时用的)保护带 | |
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203
brilliance
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n.光辉,辉煌,壮丽,(卓越的)才华,才智 | |
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204
crimson
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n./adj.深(绯)红色(的);vi.脸变绯红色 | |
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205
mingled
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混合,混入( mingle的过去式和过去分词 ); 混进,与…交往[联系] | |
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206
habitual
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adj.习惯性的;通常的,惯常的 | |
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207
rapture
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n.狂喜;全神贯注;着迷;v.使狂喜 | |
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208
darting
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v.投掷,投射( dart的现在分词 );向前冲,飞奔 | |
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209
eternity
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n.不朽,来世;永恒,无穷 | |
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210
splendor
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n.光彩;壮丽,华丽;显赫,辉煌 | |
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211
heed
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v.注意,留意;n.注意,留心 | |
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212
ineffable
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adj.无法表达的,不可言喻的 | |
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213
imbued
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v.使(某人/某事)充满或激起(感情等)( imbue的过去式和过去分词 );使充满;灌输;激发(强烈感情或品质等) | |
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214
exterminating
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v.消灭,根绝( exterminate的现在分词 ) | |
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215
refractory
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adj.倔强的,难驾驭的 | |
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216
axis
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n.轴,轴线,中心线;坐标轴,基准线 | |
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217
adorned
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[计]被修饰的 | |
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218
clefts
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n.裂缝( cleft的名词复数 );裂口;cleave的过去式和过去分词;进退维谷 | |
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219
wrath
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n.愤怒,愤慨,暴怒 | |
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220
persecuted
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(尤指宗教或政治信仰的)迫害(~sb. for sth.)( persecute的过去式和过去分词 ); 烦扰,困扰或骚扰某人 | |
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221
begets
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v.为…之生父( beget的第三人称单数 );产生,引起 | |
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222
bestows
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赠给,授予( bestow的第三人称单数 ) | |
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223
shreds
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v.撕碎,切碎( shred的第三人称单数 );用撕毁机撕毁(文件) | |
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224
plunge
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v.跳入,(使)投入,(使)陷入;猛冲 | |
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225
plunges
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n.跳进,投入vt.使投入,使插入,使陷入vi.投入,跳进,陷入v.颠簸( plunge的第三人称单数 );暴跌;骤降;突降 | |
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226
speck
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n.微粒,小污点,小斑点 | |
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227
ardent
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adj.热情的,热烈的,强烈的,烈性的 | |
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228
conformity
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n.一致,遵从,顺从 | |
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229
impatience
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n.不耐烦,急躁 | |
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230
pregnancy
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n.怀孕,怀孕期 | |
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231
infancy
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n.婴儿期;幼年期;初期 | |
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232
accomplished
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adj.有才艺的;有造诣的;达到了的 | |
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233
exude
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v.(使)流出,(使)渗出 | |
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234
prophesies
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v.预告,预言( prophesy的第三人称单数 ) | |
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235
phenomena
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n.现象 | |
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236
frieze
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n.(墙上的)横饰带,雕带 | |
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237
cravat
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n.领巾,领结;v.使穿有领结的服装,使结领结 | |
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238
magisterial
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adj.威风的,有权威的;adv.威严地 | |
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239
wig
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n.假发 | |
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240
luminous
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adj.发光的,发亮的;光明的;明白易懂的;有启发的 | |
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241
tranquillity
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n. 平静, 安静 | |
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242
fiery
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adj.燃烧着的,火红的;暴躁的;激烈的 | |
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243
nostril
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n.鼻孔 | |
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244
contagious
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adj.传染性的,有感染力的 | |
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245
bosom
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n.胸,胸部;胸怀;内心;adj.亲密的 | |
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246
fanaticism
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n.狂热,盲信 | |
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247
adoration
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n.爱慕,崇拜 | |
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248
chateau
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n.城堡,别墅 | |
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249
solitaries
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n.独居者,隐士( solitary的名词复数 ) | |
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250
malady
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n.病,疾病(通常做比喻) | |
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251
conducive
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adj.有益的,有助的 | |
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252
analogous
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adj.相似的;类似的 | |
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253
genially
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adv.亲切地,和蔼地;快活地 | |
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254
horrify
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vt.使恐怖,使恐惧,使惊骇 | |
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255
rendering
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n.表现,描写 | |
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256
mighty
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adj.强有力的;巨大的 | |
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257
fragrant
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adj.芬香的,馥郁的,愉快的 | |
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258
spicy
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adj.加香料的;辛辣的,有风味的 | |
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259
larches
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n.落叶松(木材)( larch的名词复数 ) | |
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260
exquisite
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adj.精美的;敏锐的;剧烈的,感觉强烈的 | |
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261
intimidated
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v.恐吓;威胁adj.害怕的;受到威胁的 | |
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262
ascended
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v.上升,攀登( ascend的过去式和过去分词 ) | |
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263
crest
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n.顶点;饰章;羽冠;vt.达到顶点;vi.形成浪尖 | |
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264
agitated
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adj.被鼓动的,不安的 | |
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265
truthful
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adj.真实的,说实话的,诚实的 | |
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266
gulf
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n.海湾;深渊,鸿沟;分歧,隔阂 | |
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267
devoured
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吞没( devour的过去式和过去分词 ); 耗尽; 津津有味地看; 狼吞虎咽地吃光 | |
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268
hovered
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鸟( hover的过去式和过去分词 ); 靠近(某事物); (人)徘徊; 犹豫 | |
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269
enveloped
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v.包围,笼罩,包住( envelop的过去式和过去分词 ) | |
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270
parlor
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n.店铺,营业室;会客室,客厅 | |
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271
erect
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n./v.树立,建立,使竖立;adj.直立的,垂直的 | |
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272
boisterous
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adj.喧闹的,欢闹的 | |
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273
throb
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v.震颤,颤动;(急速强烈地)跳动,搏动 | |
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274
raving
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adj.说胡话的;疯狂的,怒吼的;非常漂亮的;令人醉心[痴心]的v.胡言乱语(rave的现在分词)n.胡话;疯话adv.胡言乱语地;疯狂地 | |
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275
darted
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v.投掷,投射( dart的过去式和过去分词 );向前冲,飞奔 | |
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276
salon
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n.[法]沙龙;客厅;营业性的高级服务室 | |
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277
exclamation
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n.感叹号,惊呼,惊叹词 | |
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278
scent
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n.气味,香味,香水,线索,嗅觉;v.嗅,发觉 | |
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279
aspired
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v.渴望,追求( aspire的过去式和过去分词 ) | |
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280
virile
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adj.男性的;有男性生殖力的;有男子气概的;强有力的 | |
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281
apparatus
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n.装置,器械;器具,设备 | |
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282
flexibility
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n.柔韧性,弹性,(光的)折射性,灵活性 | |
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283
fidelity
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n.忠诚,忠实;精确 | |
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284
savages
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未开化的人,野蛮人( savage的名词复数 ) | |
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285
tempestuous
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adj.狂暴的 | |
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286
instinctive
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adj.(出于)本能的;直觉的;(出于)天性的 | |
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287
liens
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n.留置权,扣押权( lien的名词复数 ) | |
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288
positively
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adv.明确地,断然,坚决地;实在,确实 | |
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289
regain
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vt.重新获得,收复,恢复 | |
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290
eyelids
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n.眼睑( eyelid的名词复数 );眼睛也不眨一下;不露声色;面不改色 | |
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291
sculptor
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n.雕刻家,雕刻家 | |
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292
initiates
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v.开始( initiate的第三人称单数 );传授;发起;接纳新成员 | |
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293
manifestations
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n.表示,显示(manifestation的复数形式) | |
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294
repentance
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n.懊悔 | |
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295
longing
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n.(for)渴望 | |
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296
cloister
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n.修道院;v.隐退,使与世隔绝 | |
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297
remorse
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n.痛恨,悔恨,自责 | |
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298
victorious
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adj.胜利的,得胜的 | |
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299
trample
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vt.踩,践踏;无视,伤害,侵犯 | |
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300
gushing
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adj.迸出的;涌出的;喷出的;过分热情的v.喷,涌( gush的现在分词 );滔滔不绝地说话 | |
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301
impurity
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n.不洁,不纯,杂质 | |
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302
mere
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adj.纯粹的;仅仅,只不过 | |
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303
glaciers
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冰河,冰川( glacier的名词复数 ) | |
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304
awakened
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v.(使)醒( awaken的过去式和过去分词 );(使)觉醒;弄醒;(使)意识到 | |
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305
symbolic
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adj.象征性的,符号的,象征主义的 | |
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306
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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307
granite
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adj.花岗岩,花岗石 | |
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308
chalice
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n.圣餐杯;金杯毒酒 | |
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309
salvation
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n.(尤指基督)救世,超度,拯救,解困 | |
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310
limpid
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adj.清澈的,透明的 | |
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311
brass
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n.黄铜;黄铜器,铜管乐器 | |
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312
fabled
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adj.寓言中的,虚构的 | |
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313
scintillating
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adj.才气横溢的,闪闪发光的; 闪烁的 | |
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314
azure
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adj.天蓝色的,蔚蓝色的 | |
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315
prey
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n.被掠食者,牺牲者,掠食;v.捕食,掠夺,折磨 | |
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316
frenzied
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a.激怒的;疯狂的 | |
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317
maiden
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n.少女,处女;adj.未婚的,纯洁的,无经验的 | |
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318
serene
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adj. 安详的,宁静的,平静的 | |
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319
falcon
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n.隼,猎鹰 | |
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320
varied
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adj.多样的,多变化的 | |
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321
vehemence
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n.热切;激烈;愤怒 | |
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322
narrative
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n.叙述,故事;adj.叙事的,故事体的 | |
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323
derisive
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adj.嘲弄的 | |
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324
sidereal
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adj.恒星的 | |
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325
poised
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a.摆好姿势不动的 | |
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326
precipices
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n.悬崖,峭壁( precipice的名词复数 ) | |
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327
tremor
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n.震动,颤动,战栗,兴奋,地震 | |
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328
eyebrows
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眉毛( eyebrow的名词复数 ) | |
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329
melodious
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adj.旋律美妙的,调子优美的,音乐性的 | |
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330
exalted
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adj.(地位等)高的,崇高的;尊贵的,高尚的 | |
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331
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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332
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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333
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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334
pretext
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n.借口,托词 | |
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335
dotage
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n.年老体衰;年老昏聩 | |
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336
perspicacity
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n. 敏锐, 聪明, 洞察力 | |
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337
scraps
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油渣 | |
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338
rambling
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adj.[建]凌乱的,杂乱的 | |
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339
furrowed
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v.犁田,开沟( furrow的过去式和过去分词 ) | |
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340
mistiness
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n.雾,模糊,不清楚 | |
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341
alienation
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n.疏远;离间;异化 | |
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342
possessed
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adj.疯狂的;拥有的,占有的 | |
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343
torpor
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n.迟钝;麻木;(动物的)冬眠 | |
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344
corpse
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n.尸体,死尸 | |
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345
deviated
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v.偏离,越轨( deviate的过去式和过去分词 ) | |
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346
utterly
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adv.完全地,绝对地 | |
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347
instinctively
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adv.本能地 | |
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348
apparently
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adv.显然地;表面上,似乎 | |
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349
vowed
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起誓,发誓(vow的过去式与过去分词形式) | |
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350
lessen
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vt.减少,减轻;缩小 | |
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351
misty
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adj.雾蒙蒙的,有雾的 | |
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352
beheld
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v.看,注视( behold的过去式和过去分词 );瞧;看呀;(叙述中用于引出某人意外的出现)哎哟 | |
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353
descended
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a.为...后裔的,出身于...的 | |
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354
misers
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守财奴,吝啬鬼( miser的名词复数 ) | |
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355
naught
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n.无,零 [=nought] | |
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356
mantle
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n.斗篷,覆罩之物,罩子;v.罩住,覆盖,脸红 | |
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357
gems
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growth; economy; management; and customer satisfaction 增长 | |
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358
sapphire
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n.青玉,蓝宝石;adj.天蓝色的 | |
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359
iridescent
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adj.彩虹色的,闪色的 | |
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360
marine
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adj.海的;海生的;航海的;海事的;n.水兵 | |
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361
languor
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n.无精力,倦怠 | |
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362
wail
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vt./vi.大声哀号,恸哭;呼啸,尖啸 | |
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363
choir
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n.唱诗班,唱诗班的席位,合唱团,舞蹈团;v.合唱 | |
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364
choirs
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n.教堂的唱诗班( choir的名词复数 );唱诗队;公开表演的合唱团;(教堂)唱经楼 | |
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365
succor
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n.援助,帮助;v.给予帮助 | |
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366
fragrance
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n.芬芳,香味,香气 | |
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367
prostrate
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v.拜倒,平卧,衰竭;adj.拜倒的,平卧的,衰竭的 | |
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368
nurtured
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养育( nurture的过去式和过去分词 ); 培育; 滋长; 助长 | |
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369
ruby
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n.红宝石,红宝石色 | |
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370
wrung
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绞( wring的过去式和过去分词 ); 握紧(尤指别人的手); 把(湿衣服)拧干; 绞掉(水) | |
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371
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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372
inexplicable
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adj.无法解释的,难理解的 | |
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373
iota
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n.些微,一点儿 | |
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374
pertinently
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适切地 | |
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375
faculties
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n.能力( faculty的名词复数 );全体教职员;技巧;院 | |
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376
authentic
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a.真的,真正的;可靠的,可信的,有根据的 | |
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377
confided
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v.吐露(秘密,心事等)( confide的过去式和过去分词 );(向某人)吐露(隐私、秘密等) | |
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378
pinnacle
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n.尖塔,尖顶,山峰;(喻)顶峰 | |
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379
bent
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n.爱好,癖好;adj.弯的;决心的,一心的 | |
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380
mischief
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n.损害,伤害,危害;恶作剧,捣蛋,胡闹 | |
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