Nevertheless, the sort of scientific reputation which these discreditable performances have gained for M. Figuier among an uncritical public is such as to justify10 us in devoting a few paragraphs to a book13 which, on its own merits, is unworthy of any notice whatever. “The To-morrow of Death”— if one were to put his trust in the translator’s prefatory note — discusses a grave question upon “purely scientific methods.” We are glad to see this remark, because it shows what notions may be entertained by persons of average intelligence with reference to “scientific methods.” Those — and they are many — who vaguely11 think that science is something different from common-sense, and that any book is scientific which talks about perihelia and asymptotes and cetacea, will find their vague notions here well corroborated12. Quite different will be the impression made upon those — and they are yet too few — who have learned that the method of science is the common-sense method of cautiously weighing evidence and withholding13 judgment14 where evidence is not forthcoming. If talking about remote and difficult subjects suffice to make one scientific, then is M. Figuier scientific to a quite terrible degree. He writes about the starry15 heavens as if he had been present at the hour of creation, or had at least accompanied the Arabian prophet on his famous night-journey. Nor is his knowledge of physiology16 and other abstruse17 sciences at all less remarkable18. But these things will cease to surprise us when we learn the sources, hitherto suspected only in mythology19, from which favoured mortals can obtain a knowledge of what is going on outside of our planet.
13 The To-morrow of Death; or, The Future Life according to Science. By Louis Figuier. Translated from the French by S. R. Crocker. Boston: Roberts Brothers. 1872.
The four inner planets being nearly alike in size (?) and in length of day, M. Figuier infers, by strictly20 scientific methods, that whatever is true of one of them, as our earth, will be true of the others (p. 34). Hence, they are all inhabited by human beings. It is true that human beings must find Venus rather warm, and are not unlikely to be seriously incommoded by the tropical climate of Mercury. But we must remember that “the men of Venus and Mercury are made by nature to resist heat, as those of Jupiter and Saturn21 are made to endure cold, and those of the Earth and Mars to live in a mean temperature: OTHERWISE THEY COULD NOT EXIST” (p. 72). In view of this charming specimen22 of a truly scientific inference, it is almost too bad to call attention to the fact that M. Figuier is quite behind the age in his statement of facts. So far from Jupiter and Saturn being cold, observation plainly indicates that they are prodigiously23 hot, if not even incandescent24 and partly self-luminous; the explanation being that, by reason of their huge bulk, they still retain much of the primitive heat which smaller planets have more quickly radiated away. As for M. Figuier’s statement, that polar snows have been witnessed on these planets, it is simply untrue; no such thing has ever been seen there. Mars, on the other hand, has been observed to resemble in many important respects its near neighbour, the Earth; whence our author declares that if an aeronaut were to shoot clear of terrestrial gravitation and land upon Mars, he would unquestionably suppose himself to be still upon the earth. For aerolites, it seems, are somehow fired down upon our planet both from Mars and from Venus; and aerolites sometimes contain vegetable matter (?). Therefore, Mars has a vegetation, and very likely its red colour is caused by its luxuriant autumnal foliage25! (p. 47.) To return to Jupiter: this planet, indeed, has inconveniently26 short days. “In his ‘Picture of the Heavens,’ the German astronomer27, Littrow (these Germans think of nothing but gormandizing), asks how the people of Jupiter order their meals in the short interval28 of five hours.” Nevertheless, says our author, the great planet is compensated29 for this inconvenience by its equable and delicious climate.
In view, however, of our author’s more striking and original disclosures, one would suppose that all this discussion of the physical conditions of existence on the various planets might have been passed over without detriment30 to the argument. After these efforts at proving (for M. Figuier presumably regards this rigmarole as proof) that all the members of our solar system are habitable, the interplanetary ether is forthwith peopled thickly with “souls,” without any resort to argument. This, we suppose, is one of those scientific truths which as M. Figuier tells us, precede and underlie31 demonstration32. Upon this impregnable basis is reared the scientific theory of a future life. When we die our soul passes into some other terrestrial body, unless we have been very good, in which case we at once soar aloft and join the noble fraternity of the ether-folk. Bad men and young children, on dying, must undergo renewed probation33 here below, but ultimately all pass away into the interplanetary ether. The dweller34 in ether is chiefly distinguished35 from the mundane36 mortal by his acute senses and his ability to subsist37 without food. He can see as if through a telescope and microscope combined. His intelligence is so great that in comparison an Aristotle would seem idiotic38. It should not be forgotten, too, that he possesses eighty-five per cent of soul to fifteen per cent of body, whereas in terrestrial man the two elements are mixed in equal proportions. There is no sex among the ether-folk, their numbers being kept up by the influx39 of souls from the various planets. “Alimentation, that necessity which tyrannizes over men and animals, is not imposed upon the inhabitants of ether. Their bodies must be repaired and sustained by the simple respiration40 of the fluid in which they are immersed, that is, of ether.” Most likely, continues our scientific author, the physiological41 functions of the ether-folk are confined to respiration, and that it is possible to breathe “without numerous organs is proved by the fact that in all of a whole class of animals — the batrachians — the mere42 bare skin constitutes the whole machinery43 of respiration” (p. 95). Allowing for the unfortunate slip of the pen by which “batrachians” are substituted for “fresh-water polyps,” how can we fail to admire the severity of the scientific method employed in reaching these interesting conclusions?
But the King of Serendib must die, nor will the relentless44 scythe45 of Time spare our Etherians, with all their exalted46 attributes. They will die repeatedly; and after having through sundry47 periods of probation attained48 spiritual perfection, they will all pour into the sun. Since it is the sun which originates life and feeling and thought upon the surface of our earth, “why may we not declare that the rays transmitted by the sun to the earth and the other planets are nothing more nor less than the emanations of these souls?” And now we may begin to form an adequate conception, of the rigorously scientific character of our author’s method. There have been many hypotheses by which to account for the supply of solar radiance. One of the most ingenious and probable of these hypotheses is that of Helmholtz, according to which the solar radiance is due to the arrested motion of the sun’s constituent49 particles toward their common centre of gravity. But this is too fanciful to satisfy M. Figuier. The speculations50 of Helmholtz “have the disadvantage of resting on the idea of the sun’s nebulosity — an hypothesis which would need to be more closely examined before serving as a basis for so important a deduction52.” Accordingly, M. Figuier propounds53 an explanation which possesses the signal advantage that there is nothing hypothetical in it. “In our opinion, the solar radiation is sustained by the continual influx of souls into the sun.” This, as the reader will perceive, is the well-known theory of Mayer, that the solar heat is due to a perennial54 bombardment of the sun by meteors, save that, in place of gross materialistic55 meteors, M. Figuier puts ethereal souls. The ether-folk are daily raining into the solar orb56 in untold57 millions, and to the unceasing concussion58 is due the radiation which maintains life in the planets, and thus the circle is complete.
In spite of their exalted position, the ether-folk do not disdain59 to mingle60 with the affairs of terrestrial mortals. They give us counsel in dreams, and it is from this source, we presume, that our author has derived62 his rigid63 notions as to scientific method. In evidence of this dream-theory we have the usual array of cases, “a celebrated64 journalist, M. R— — ” “M. L— — a lawyer,” etc., etc., as in most books of this kind.
M. Figuier is not a Darwinian: the derivation of our bodies from the bodies of apes is a conception too grossly materialistic for him. Our souls, however, he is quite willing to derive61 from the souls of lower animals. Obviously we have pre-existed; how are we to account for Mozart’s precocity65 save by supposing his pre-existence? He brought with him the musical skill acquired in a previous life. In general, the souls of musical children come from nightingales, while the souls of great architects have passed into them from beavers66 (p. 247). We do not remember these past existences, it is true; but when we become ether-folk, we shall be able to look back in recollection over the whole series.
Amid these sublime67 inquiries68, M. Figuier is sometimes notably69 oblivious70 of humbler truths, as might indeed be expected. Thus he repeatedly alludes71 to Locke as the author of the doctrine72 of innate73 ideas (!!),14 and he informs us that Kepler never quitted Protestant England (p. 336), though we believe that the nearest Kepler ever came to living in England was the refusing of Sir Henry Wotton’s request that he should move thither74.
14 Pages 251, 252, 287. So in the twenty-first century some avatar of M. Figuier will perhaps describe the late professor Agassiz as the author of the Darwinian theory.
And lastly, we are treated to a real dialogue, with quite a dramatic mise en scene. The author’s imaginary friend, Theophilus, enters, “seats himself in a comfortable chair, places an ottoman under his feet, a book under his elbow to support it, and a cigarette of Turkish tobacco between his lips, and sets himself to the task of listening with a grave air of collectedness, relieved by a certain touch of suspicious severity, as becomes the arbiter75 in a literary and philosophic76 matter.” “And so,” begins our author, “you wish to know, my dear Theophilus, WHERE I LOCATE GOD? I locate him in the centre of the universe, or, in better phrase, at the central focus, which must exist somewhere, of all the stars that make the universe, and which, borne onward77 in a common movement, gravitate together around this focus.”
Much more, of an equally scientific character, follows; but in fairness to the reader, who is already blaming us for wasting the precious moments over such sorry trash, we may as well conclude our sketch78 of this new line of speculation51.
May, 1872.
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profusely
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ad.abundantly | |
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illustrated
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adj. 有插图的,列举的 动词illustrate的过去式和过去分词 | |
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casually
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adv.漠不关心地,无动于衷地,不负责任地 | |
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pretentious
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adj.自命不凡的,自负的,炫耀的 | |
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antiquated
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adj.陈旧的,过时的 | |
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atoned
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v.补偿,赎(罪)( atone的过去式和过去分词 );补偿,弥补,赎回 | |
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sensational
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adj.使人感动的,非常好的,轰动的,耸人听闻的 | |
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tare
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n.皮重;v.量皮重 | |
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primitive
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adj.原始的;简单的;n.原(始)人,原始事物 | |
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justify
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vt.证明…正当(或有理),为…辩护 | |
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vaguely
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adv.含糊地,暖昧地 | |
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corroborated
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v.证实,支持(某种说法、信仰、理论等)( corroborate的过去式 ) | |
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withholding
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扣缴税款 | |
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judgment
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n.审判;判断力,识别力,看法,意见 | |
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starry
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adj.星光照耀的, 闪亮的 | |
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physiology
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n.生理学,生理机能 | |
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abstruse
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adj.深奥的,难解的 | |
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remarkable
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adj.显著的,异常的,非凡的,值得注意的 | |
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mythology
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n.神话,神话学,神话集 | |
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strictly
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adv.严厉地,严格地;严密地 | |
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Saturn
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n.农神,土星 | |
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specimen
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n.样本,标本 | |
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prodigiously
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adv.异常地,惊人地,巨大地 | |
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incandescent
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adj.遇热发光的, 白炽的,感情强烈的 | |
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foliage
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n.叶子,树叶,簇叶 | |
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inconveniently
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ad.不方便地 | |
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astronomer
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n.天文学家 | |
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interval
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n.间隔,间距;幕间休息,中场休息 | |
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29
compensated
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补偿,报酬( compensate的过去式和过去分词 ); 给(某人)赔偿(或赔款) | |
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detriment
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n.损害;损害物,造成损害的根源 | |
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underlie
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v.位于...之下,成为...的基础 | |
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demonstration
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n.表明,示范,论证,示威 | |
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probation
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n.缓刑(期),(以观后效的)察看;试用(期) | |
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dweller
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n.居住者,住客 | |
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distinguished
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adj.卓越的,杰出的,著名的 | |
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mundane
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adj.平凡的;尘世的;宇宙的 | |
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subsist
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vi.生存,存在,供养 | |
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idiotic
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adj.白痴的 | |
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influx
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n.流入,注入 | |
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respiration
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n.呼吸作用;一次呼吸;植物光合作用 | |
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physiological
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adj.生理学的,生理学上的 | |
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mere
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adj.纯粹的;仅仅,只不过 | |
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machinery
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n.(总称)机械,机器;机构 | |
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relentless
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adj.残酷的,不留情的,无怜悯心的 | |
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scythe
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n. 长柄的大镰刀,战车镰; v. 以大镰刀割 | |
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exalted
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adj.(地位等)高的,崇高的;尊贵的,高尚的 | |
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sundry
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adj.各式各样的,种种的 | |
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attained
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(通常经过努力)实现( attain的过去式和过去分词 ); 达到; 获得; 达到(某年龄、水平、状况) | |
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constituent
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n.选民;成分,组分;adj.组成的,构成的 | |
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speculations
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n.投机买卖( speculation的名词复数 );思考;投机活动;推断 | |
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speculation
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n.思索,沉思;猜测;投机 | |
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deduction
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n.减除,扣除,减除额;推论,推理,演绎 | |
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propounds
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v.提出(问题、计划等)供考虑[讨论],提议( propound的第三人称单数 ) | |
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perennial
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adj.终年的;长久的 | |
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materialistic
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a.唯物主义的,物质享乐主义的 | |
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orb
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n.太阳;星球;v.弄圆;成球形 | |
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untold
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adj.数不清的,无数的 | |
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concussion
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n.脑震荡;震动 | |
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disdain
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n.鄙视,轻视;v.轻视,鄙视,不屑 | |
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mingle
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vt.使混合,使相混;vi.混合起来;相交往 | |
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61
derive
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v.取得;导出;引申;来自;源自;出自 | |
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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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rigid
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adj.严格的,死板的;刚硬的,僵硬的 | |
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celebrated
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adj.有名的,声誉卓著的 | |
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precocity
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n.早熟,早成 | |
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beavers
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海狸( beaver的名词复数 ); 海狸皮毛; 棕灰色; 拼命工作的人 | |
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sublime
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adj.崇高的,伟大的;极度的,不顾后果的 | |
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68
inquiries
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n.调查( inquiry的名词复数 );疑问;探究;打听 | |
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notably
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adv.值得注意地,显著地,尤其地,特别地 | |
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oblivious
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adj.易忘的,遗忘的,忘却的,健忘的 | |
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alludes
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提及,暗指( allude的第三人称单数 ) | |
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doctrine
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n.教义;主义;学说 | |
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innate
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adj.天生的,固有的,天赋的 | |
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74
thither
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adv.向那里;adj.在那边的,对岸的 | |
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arbiter
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n.仲裁人,公断人 | |
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philosophic
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adj.哲学的,贤明的 | |
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onward
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adj.向前的,前进的;adv.向前,前进,在先 | |
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sketch
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n.草图;梗概;素描;v.素描;概述 | |
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