On this solemn day Monsieur Bergeret still observed his customary indulgence, no longer expecting much good from his fellow-creatures or from life itself, but knowing, like Monsieur Fagon, that one must forgive nature a great deal. All along the road beggars of every description, standing3 upright like candlesticks, or spread out like temporary altars, formed the decorations of this social fête. They had all come to help to adorn4 the bourgeois5 quarters, all our poor unfortunates, lame6, halt and blind; crooks7, tramps, pickpockets8, malingerers, rogues9, and hardened ruffians. Yielding, however, to the general tendency to obliterate10 individual character, and to conform with the universal mediocrity of manners, they did not expose to view horrible malformations and ghastly sores as in the days of the great Co?sre. They did not bind11 their mutilated limbs with blood-stained rags; they were modest and affected12 only endurable infirmities. One of them hobbled nimbly after Monsieur Bergeret for some considerable distance. Then he stopped and took up his position once more like a lamp-post on the edge of the pavement. After which Monsieur Bergeret remarked to his daughter:
“I have just committed a wicked action; I have given alms. In giving a couple of sous to Monsieur Hobbler I tasted the shameful13 joy of humiliating my fellow-man. I was a partner to the odious14 pact15 that gives power to the strong and leaves the weak in their weakness. I have sealed with my own seal the injustice16 of ages and contributed my share to depriving this man of one half of his soul.”
“You’ve done all that, papa?” asked Pauline incredulously.
“Almost all that,” replied Monsieur Bergeret. “I have sold fraternity to my brother Hobbler, using false weights, and in humiliating him I have brought humiliation17 on myself, for almsgiving degrades both him who gives and him who takes. I have done wrong.”
“I don’t think so,” said Pauline.
“You don’t think so,” replied Monsieur Bergeret, “because you have no philosophy and are incapable18 of tracing from an apparently19 innocent action the stupendous consequences which it bears within itself. This fellow induced me to offer him alms. I could not resist the importunity20 of his whining21 appeal. I pitied his bare thin neck, the knees of his trousers, which, baggy22 from too long wear, bear such a depressing resemblance to the knees of a camel, and his feet, on which his shoes were gaping23 at the toes like a couple of ducks. Seducer24! Dangerous Hobbler! Through you my sous have produced their little share of baseness and shame. Through you I have created with ten centimes a little ugliness and evil. In handing you that tiny token of wealth and power, I have ironically made you a capitalist, and invited you, an unhonoured guest, to the banquet of society, the feast of civilization. And as I did it I felt that I was one of the mighty25 of this world as compared with you, a rich man compared with you, my gentle Hobbler, exquisite26 mendicant27 and flatterer. I rejoiced and was proud, exulting28 in my opulence29 and my greatness. O Hobbler, live for ever! Pulcher hymnus divitiarum pauper30 immortalis.
“An abominable31 practice, that of almsgiving! A barbarous pity, that of charity! An ancient error, that of the well-to-do who give a penny and think they are performing a good deed, who believe they have fulfilled their whole duty to their fellow-man by means of the most miserable32, awkward, ridiculous, senseless and mean action which could possibly be committed with a view to a better distribution of wealth. This habit of almsgiving is contrary to beneficence and abhorrent33 to charity.”
“Really?” said Pauline good-humouredly.
“Almsgiving,” went on Monsieur Bergeret, “is no more to be compared to beneficence than a monkey’s grimace34 to the smile of the Joconda. Beneficence is as ingenious as almsgiving is inept35. It is vigilant36, and proportions its efforts to the need. That is precisely37 what I did not do with regard to brother Hobbler. The very name of beneficence evoked38 the most beautiful ideas in the sensitive minds of the century of the philosophers. It used to be believed that the name was first created by the good Abbé de Saint-Pierre, but it is older still, and can be found in the old Balzac. In the sixteenth century men said bénéficence, not bienfaisance, but it is the same word. I must admit that I do not find its pristine39 beauty in the word bienfaisance; for me it has been spoiled by the Pharisees who have made too free a use of it. We have many charitable institutions in our country, pawn-shops, provident40 societies, mutual41 aid and insurance societies. Some of these are useful and do good service. But their common defect is that they proceed to aggravate42 the very social iniquity43 which they are intended to correct; they are poisonous remedies. Universal beneficence would have every one living by his own labours and not on the labours of others. Everything but fair exchange and solidarity44 is vile45 and shameful and unfruitful. Human charity is the co-operation of all in the production and division of the fruits of labour.
“Charity is justice; it is love, and the poor are more skilled in it than the rich. What rich man has ever practised human charity as fully46 as Epictetus or Beno?t Malon? True charity is the gift of each man’s work to all; it is a beautiful kindness; it is the harmonious48 gesture of the soul which bows itself like a vase of precious ointment49, pouring forth50 its benefits. It is Michael Angelo painting the Sistine Chapel51, or the deputies in the National Assembly on the night of the 4th of August. It is giving, in all its happy completeness; it is money poured forth together with love and thought. We have nothing that belongs to us alone but ourselves; we truly give only when we give our work, our minds, our genius. And this splendid offering of one’s whole self to all men enriches the giver as much as the community.”
“But,” objected Pauline, “you could not give love and beauty to Hobbler, so you gave him what was most convenient to him.”
“It is true that Hobbler has become a mere52 animal. Of all the good things that gratify man, he cares only for alcohol. I conclude as much from the fact that as he came towards me he reeked53 of brandy. But, such as he is, he is our work. Our pride fathered and our sin mothered him; he is the evil fruit of our vices54. Every man in the world should both give and receive. He has not given enough, doubtless because he has not received enough.”
“He may be lazy,” said Pauline. “Mon Dieu, how can we do away with poverty and weakness and idleness! Don’t you believe that men are naturally good and that it is society that makes them wicked?”
“No, I don’t believe that men are naturally good,” replied Monsieur Bergeret. “What I see is that they are emerging painfully and very slowly from their primitive55 barbarism, and that with great effort they are organizing a justice that is uncertain and a charity that is precarious56. The time is yet far distant when they will be kind and gentle to one another. The time is yet far distant when they will not war upon one another, and when pictures representing battle scenes will be hidden away as affording an immoral57 and shameful spectacle. I believe that the reign58 of violence will last a long time yet, that for many years to come the nations will rend59 one another asunder60 for trivial reasons; that for many years to come the people of the same country will desperately61 snatch from one another the common necessaries of life, instead of equitably62 dividing them. But I also believe that men are least ferocious63 when they are least wretched, that in the long run the progress of industry will produce a certain softening64 of manners. A botanist65 has assured me that if a hawthorn66 be transplanted from a stony67 to a fruitful soil its thorns will change into flowers.”
“There you are! You are an optimist68, papa; I knew you were!” cried Pauline, stopping short for a moment in the middle of the pavement to gaze at her father with her dawn-grey eyes, full of gentle radiance and morning coolness. “You are an optimist. You are working with a cheerful heart to build the house of the future. That is good! It is a fine thing to build the New Republic with men of good will.”
Monsieur Bergeret smiled at the hopeful words and youthful eyes.
“Yes,” he said, “it would be fine to lay the foundations for the new society, where each man would receive the just price of his labour.”
“It will happen, won’t it? But when?” asked Pauline innocently.
“Do not ask me to prophesy69, my child,” answered Monsieur Bergeret sadly and gently. “It is not without reason that the ancients considered the power of piercing the future as the most fatal gift that could be bestowed70 upon man. If it were possible for us to see what is to come, there would be nothing left for us but to die; or perhaps we should fall stricken to death by grief or terror. We must work at the future like weavers71 who work at their tapestries72 without seeing what they accomplish.”
Thus conversing73, the father and daughter proceeded on their way. In front of the square in the Rue47 de Sèvres they met a solitary74 beggar standing motionless on the pavement.
“I’ve no more change,” said Monsieur Bergeret. “Can you lend me a couple of sous, Pauline? That outstretched hand bars my way. If it were in the Place de la Concorde it would still bar my way. The outstretched hand of a beggar is a barrier that I cannot pass. It is a weakness that I cannot overcome. Give the man something. It’s pardonable. We must not let ourselves exaggerate the harm we do.”
“Papa, I’d like to know what you will do with Hobbler in your Republic. You can’t imagine he will live on the fruits of his labour?”
“My daughter,” said Monsieur Bergeret, “I think he will consent to disappear. He is already greatly diminished. Idleness and a passion for rest are urging him toward final elimination75. He will return to oblivion easily.”
“I believe, on the other hand, that he thoroughly76 enjoys being alive.”
“True, he has his joys. No doubt he delights in swallowing the vitriol of the dram-shop. He will disappear altogether with the last drinking house. There will be no publicans in my Republic, no buyers and no sellers, no rich and no poor, and each will enjoy the fruits of his labours.”
“We all shall be happy, papa.”
“No; for without suffering the sacred flame of pity which makes for the beauty of the soul would perish. But that will never be. Moral and physical evil, incessantly77 opposed, will share with happiness and delight the empire of the earth, as day will follow night. Evil is necessary; like good, it has its roots deep in human nature, and the one cannot perish without the other. Suffering is the twin sister of joy, and as they breathe upon the chords of our being they cause them to vibrate harmoniously78. The breath of happiness alone would produce but a dull and tedious sound, like silence. But the artificial ills arising out of social conditions will no longer be added to those that are inevitable79, commonplace and august, which arise out of our human state. Men will no longer be deformed80 by iniquitous81 labours by which they die rather than live. The slave will come out of his cell and the factory will no longer devour82 the bodies of millions.
“And I anticipate that this delivery will come from machinery83 itself; the engine that has mangled84 so many men will come gently and generously to the aid of suffering human flesh. Cruel and hard to begin with, machinery will become kind, favourable85 and friendly. How can it change its soul? Listen. The spark that flashed from the Leyden jar, the little subtle star that revealed itself in the last century to the wonder-stricken philosopher, will accomplish this miracle. The Unknown which has allowed itself to be conquered without revealing its nature, the mysterious captive force, the intangible, seized by human hands, the obedient lightning, bottled and distributed over the innumerable wires that cover the face of the earth with their network—electricity will yield up its energy, will give its help wherever it is needed: in the houses, the rooms, the homes where father, mother, and children will henceforth never be separated. This is no dream. The cruel machine that crushes soul and body in the factory will become domestic, intimate and familiar. But it is useless, quite useless for the pulleys, wheels, connecting-rods, cranks, bearings and flywheels to become humanized if men themselves remain iron-hearted.
“We are waiting for and appealing to a yet more wonderful change. The day will come when the employer, growing in moral beauty, will become a worker among the liberated86 workers; when there will be no more wages, but only an exchange in kind. The great manufacturers, like the old nobility, whose place they have taken and whom they are imitating, will go through their 4th of August. They will abandon their disputed profits and threatened privileges. They will become generous when they feel that it is time to be so.
“What says the employer of to-day? That he is the mind and the thought, and that without him his army of workers would be like a body deprived of understanding. Well, if that be true, let him content himself with so much joy and honour. Because a man is thought and soul must he therefore gorge87 himself with riches? When the great Donatello and his companions designed a bronze statue it was he who was the soul of the creation. He placed the price paid for the work by the prince and the citizens in a basket which hung from a pulley fixed88 to one of the rafters of the studio, and each of his companions untied89 the rope and took from the basket what he needed. Is not the joy of creative intelligence enough, and does such an advantage exempt90 the master worker from sharing the gain with his humble91 collaborators? But in my Republic there will be no gain, no wages, and all will belong to each.”
“Papa, that’s collectivism,” said Pauline quietly.
“The most precious gifts,” replied Monsieur Bergeret, “are common to all men and have always been so. Air and light are the common property of all that breathes and sees the light of day. After the secular92 labours of egoism and avarice93, in spite of the violent efforts of individuals to seize and keep wealth, the individual possessions enjoyed by the wealthiest among us are little when compared with those that belong without distinction to mankind in general. And even in our society do you not notice that the most beautiful and splendid possessions, such as roads, rivers, forests, which were once royal, libraries and museums, belong to all? Not a single rich man has a greater claim than I to an old oak-tree at Fontainebleau or a picture in the Louvre. And they are more mine than the rich man’s if I can appreciate them better. Collective property, dreaded94 like some remote monster, is already among us in a thousand familiar forms. When prophesied95, it alarms, in spite of the fact that we already enjoy many of the advantages which it affords.
“The Positivists who meet in the house of Auguste Comte, under the leadership of the venerable Monsieur Pierre Laffitte, are in no hurry to become Socialists96. But one of them made the judicious97 remark that all property springs from a social source. Nothing could be truer, for all property acquired by individual effort was created, and subsists98, only by the co-operation of the whole community. And since private property springs from a social source we neither forget its origin nor corrupt99 its essence if we offer it to the community and entrust100 it to the State upon which it necessarily depends. And what is the State?”
Mademoiselle Bergeret hastened to answer that question:
“The State, papa, is a wretched cross-grained person sitting behind a counter-rail. You must see that no one will want to strip himself naked for such as he.”
“I understand,” said Monsieur Bergeret with a smile. “I have always tried to understand, and in so doing I have wasted much precious energy. I am discovering late in life that not to understand is a great faculty101. It sometimes helps you to the conquest of the world. If Napoleon had been as intelligent as Spinoza he would have lived in a garret and written four books. I understand. But to return to this wretched cross-grained man behind the counter-rail, you trust your letters to him, Pauline, letters that you would not trust to the Tricoche Agency. He manages a portion of your property, not the least in extent or in value. He looks gloomy to you, but when he becomes everything he will cease to be anything, or rather he will only be ourselves. Annihilated102 by his universality, he will cease to appear tiresome103. One is no longer wicked, my daughter, when one ceases to exist. What makes him unpleasant to-day is that he encroaches on individual property, that he goes along filing and scratching, taking a little bite from the fat and a big bite from the thin. That makes him unbearable104. He is greedy; he is needy105. In my Republic he will be without desires, like the gods. He will have all and nothing. We shall not notice him because he will be like ourselves, indistinguishable from ourselves; will be as though he didn’t exist. And when you say that I sacrifice the individual to the State, the living man to an abstraction, I am, on the contrary, subordinating the abstraction to reality, to the State which I suppress, by identifying it with the activities of the whole social organism.
“Even were my Republic never to exist I should be glad that I had played with this idea of it. It is permissible106 to build in Utopia. And Auguste Comte himself, who flattered himself that he built only on the data of positive science, placed Campanella in the calendar of great men.
“The dreams of philosophers have in all ages raised up men of action who have set to work to realize those dreams. Our thought creates the future. Statesmen work on the plans which we leave behind us. No, my child, I am not building in Utopia. My dream, which in no way belongs to me, but is, at this very moment, the dream of thousands upon thousands of souls, is true and prophetic. All societies whose organs no longer correspond to the functions for which they were created, and whose members are not recompensed according to the useful work which they accomplish, die. Deep-rooted disturbances107 and inward disorder108 precede and proclaim their end.
“Feudal society was strongly constituted. When the clergy109 ceased to represent learning, and the nobility to defend the labourer and artisan by the sword, and these two orders became merely swollen110 and dangerous members, the whole body perished. An unexpected and necessary revolution carried off the patriot111. Who can maintain that in modern society the organs correspond with their functions and that all the members are nourished in proportion to the useful work which they perform? Who can maintain that there is a fair distribution of wealth? Who, I say, can believe in the permanence of unrighteousness?”
“And how can we put an end to it, papa? How can we change the world?”
“By the force of speech, my child. Nothing is more powerful than speech. The linking of powerful arguments and noble thoughts forms a chain that nothing can break. Speech, like the sling112 of David, lays low the violent and causes the mighty to fall. It is an invincible113 weapon, without which the world would belong to armed brutes114. What keeps them in abeyance115? Merely thought, naked and weaponless.
“I shall not see the new State. All changes in the social order, as in the natural order, are slow and almost imperceptible. A geologist116 of profound understanding, Charles Lyell by name, demonstrated that those fearful traces of the glacial period, those monstrous117 rocks carried into the valleys, the flora118 and the furry119 beasts of cold countries succeeding to the flora and fauna120 of hot countries, those apparent tokens of cataclysmic upheaval122, were in reality only the effect of prolonged and multiple action, and that those great changes, produced with the merciful deliberation of natural forces, were not even suspected by the innumerable generations of living creatures that existed during their accomplishment123. Social transformations124 operate in the same way, insensibly and incessantly. The timid man fears, as he would a future cataclysm121, a change which began before he was born, which is going on before his unconscious eyes, and which will become noticeable only in a century’s time.”
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1
maternal
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| adj.母亲的，母亲般的，母系的，母方的 | |
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delightful
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| adj.令人高兴的，使人快乐的 | |
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standing
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| n.持续，地位；adj.永久的，不动的，直立的，不流动的 | |
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adorn
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| vt.使美化，装饰 | |
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bourgeois
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| adj./n.追求物质享受的(人)；中产阶级分子 | |
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lame
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| adj.跛的，(辩解、论据等)无说服力的 | |
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crooks
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| n.骗子( crook的名词复数 )；罪犯；弯曲部分；（牧羊人或主教用的）弯拐杖v.弯成钩形( crook的第三人称单数 ) | |
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pickpockets
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| n.扒手( pickpocket的名词复数 ) | |
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rogues
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| n.流氓( rogue的名词复数 )；无赖；调皮捣蛋的人；离群的野兽 | |
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10
obliterate
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| v.擦去，涂抹，去掉...痕迹，消失，除去 | |
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bind
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| vt.捆，包扎；装订；约束；使凝固；vi.变硬 | |
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affected
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| adj.不自然的，假装的 | |
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shameful
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| adj.可耻的，不道德的 | |
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odious
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| adj.可憎的，讨厌的 | |
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pact
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| n.合同，条约，公约，协定 | |
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injustice
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| n.非正义，不公正，不公平，侵犯（别人的）权利 | |
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humiliation
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| n.羞辱 | |
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incapable
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| adj.无能力的，不能做某事的 | |
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apparently
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| adv.显然地；表面上，似乎 | |
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importunity
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| n.硬要，强求 | |
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whining
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| n. 抱怨，牢骚 v. 哭诉，发牢骚 | |
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baggy
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| adj.膨胀如袋的，宽松下垂的 | |
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gaping
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| adj.口的；张口的；敞口的；多洞穴的v.目瞪口呆地凝视( gape的现在分词 )；张开，张大 | |
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seducer
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| n.诱惑者,骗子,玩弄女性的人 | |
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mighty
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| adj.强有力的；巨大的 | |
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exquisite
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| adj.精美的；敏锐的；剧烈的，感觉强烈的 | |
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mendicant
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| n.乞丐；adj.行乞的 | |
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exulting
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| vi. 欢欣鼓舞，狂喜 | |
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opulence
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| n.财富，富裕 | |
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pauper
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| n.贫民，被救济者，穷人 | |
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abominable
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| adj.可厌的，令人憎恶的 | |
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miserable
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| adj.悲惨的，痛苦的；可怜的，糟糕的 | |
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abhorrent
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| adj.可恶的，可恨的，讨厌的 | |
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grimace
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| v.做鬼脸，面部歪扭 | |
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inept
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| adj.不恰当的，荒谬的，拙劣的 | |
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vigilant
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| adj.警觉的，警戒的，警惕的 | |
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precisely
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| adv.恰好，正好，精确地，细致地 | |
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evoked
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| [医]诱发的 | |
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pristine
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| adj.原来的，古时的，原始的，纯净的，无垢的 | |
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provident
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| adj.为将来做准备的，有先见之明的 | |
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mutual
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| adj.相互的，彼此的；共同的，共有的 | |
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aggravate
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| vt.加重(剧)，使恶化；激怒，使恼火 | |
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iniquity
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| n.邪恶；不公正 | |
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solidarity
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| n.团结；休戚相关 | |
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vile
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| adj.卑鄙的，可耻的，邪恶的；坏透的 | |
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46
fully
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| adv.完全地，全部地，彻底地；充分地 | |
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rue
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| n.懊悔，芸香，后悔；v.后悔，悲伤，懊悔 | |
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48
harmonious
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| adj.和睦的，调和的，和谐的，协调的 | |
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ointment
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| n.药膏，油膏，软膏 | |
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50
forth
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| adv.向前；向外，往外 | |
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51
chapel
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| n.小教堂，殡仪馆 | |
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52
mere
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| adj.纯粹的；仅仅，只不过 | |
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53
reeked
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| v.发出浓烈的臭气( reek的过去式和过去分词 )；散发臭气；发出难闻的气味 (of sth)；明显带有（令人不快或生疑的跡象） | |
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54
vices
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| 缺陷( vice的名词复数 )； 恶习； 不道德行为； 台钳 | |
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55
primitive
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| adj.原始的；简单的；n.原(始)人，原始事物 | |
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precarious
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| adj.不安定的，靠不住的；根据不足的 | |
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immoral
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| adj.不道德的，淫荡的，荒淫的，有伤风化的 | |
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reign
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| n.统治时期，统治，支配，盛行；v.占优势 | |
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rend
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| vt.把…撕开，割裂；把…揪下来，强行夺取 | |
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asunder
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| adj.分离的，化为碎片 | |
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desperately
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| adv.极度渴望地，绝望地，孤注一掷地 | |
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equitably
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| 公平地 | |
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ferocious
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| adj.凶猛的，残暴的，极度的，十分强烈的 | |
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softening
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| 变软，软化 | |
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botanist
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| n.植物学家 | |
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hawthorn
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| 山楂 | |
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stony
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| adj.石头的，多石头的，冷酷的，无情的 | |
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optimist
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| n.乐观的人，乐观主义者 | |
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prophesy
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| v.预言；预示 | |
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bestowed
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| 赠给，授予( bestow的过去式和过去分词 ) | |
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weavers
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| 织工，编织者( weaver的名词复数 ) | |
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tapestries
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| n.挂毯( tapestry的名词复数 )；绣帷，织锦v.用挂毯（或绣帷）装饰( tapestry的第三人称单数 ) | |
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conversing
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| v.交谈，谈话( converse的现在分词 ) | |
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solitary
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| adj.孤独的，独立的，荒凉的；n.隐士 | |
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elimination
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| n.排除，消除，消灭 | |
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thoroughly
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| adv.完全地，彻底地，十足地 | |
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incessantly
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| ad.不停地 | |
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harmoniously
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| 和谐地，调和地 | |
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inevitable
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| adj.不可避免的，必然发生的 | |
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deformed
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| adj.畸形的；变形的；丑的，破相了的 | |
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iniquitous
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| adj.不公正的；邪恶的；高得出奇的 | |
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devour
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| v.吞没；贪婪地注视或谛听，贪读；使着迷 | |
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machinery
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| n.(总称)机械，机器；机构 | |
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mangled
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| vt.乱砍（mangle的过去式与过去分词形式） | |
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favourable
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| adj.赞成的，称赞的，有利的，良好的，顺利的 | |
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liberated
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| a.无拘束的，放纵的 | |
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gorge
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| n.咽喉，胃，暴食，山峡；v.塞饱，狼吞虎咽地吃 | |
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fixed
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| adj.固定的，不变的，准备好的；(计算机)固定的 | |
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untied
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| 松开，解开( untie的过去式和过去分词 )； 解除，使自由； 解决 | |
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exempt
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| adj.免除的；v.使免除；n.免税者，被免除义务者 | |
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humble
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| adj.谦卑的，恭顺的；地位低下的；v.降低，贬低 | |
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secular
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| n.牧师，凡人；adj.世俗的，现世的，不朽的 | |
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avarice
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| n.贪婪；贪心 | |
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dreaded
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| adj.令人畏惧的；害怕的v.害怕，恐惧，担心( dread的过去式和过去分词) | |
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prophesied
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| v.预告，预言( prophesy的过去式和过去分词 ) | |
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socialists
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| 社会主义者( socialist的名词复数 ) | |
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judicious
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| adj.明智的，明断的，能作出明智决定的 | |
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subsists
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| v.（靠很少的钱或食物）维持生活，生存下去( subsist的第三人称单数 ) | |
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corrupt
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| v.贿赂，收买；adj.腐败的，贪污的 | |
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entrust
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| v.信赖，信托，交托 | |
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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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annihilated
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| v.（彻底）消灭( annihilate的过去式和过去分词 )；使无效；废止；彻底击溃 | |
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103
tiresome
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| adj.令人疲劳的，令人厌倦的 | |
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104
unbearable
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| adj.不能容忍的；忍受不住的 | |
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105
needy
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| adj.贫穷的，贫困的，生活艰苦的 | |
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106
permissible
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| adj.可允许的，许可的 | |
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disturbances
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| n.骚乱( disturbance的名词复数 )；打扰；困扰；障碍 | |
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disorder
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| n.紊乱，混乱；骚动，骚乱；疾病，失调 | |
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clergy
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| n.[总称]牧师，神职人员 | |
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swollen
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| adj.肿大的，水涨的；v.使变大，肿胀 | |
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111
patriot
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| n.爱国者，爱国主义者 | |
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112
sling
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| vt.扔；悬挂；n.挂带；吊索，吊兜；弹弓 | |
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113
invincible
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| adj.不可征服的，难以制服的 | |
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114
brutes
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| 兽( brute的名词复数 )； 畜生； 残酷无情的人； 兽性 | |
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115
abeyance
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| n.搁置，缓办，中止，产权未定 | |
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116
geologist
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| n.地质学家 | |
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117
monstrous
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| adj.巨大的；恐怖的；可耻的，丢脸的 | |
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118
flora
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| n.(某一地区的)植物群 | |
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119
furry
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| adj.毛皮的；似毛皮的；毛皮制的 | |
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120
fauna
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| n.(一个地区或时代的)所有动物，动物区系 | |
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121
cataclysm
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| n.洪水，剧变，大灾难 | |
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122
upheaval
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| n.胀起，(地壳)的隆起；剧变，动乱 | |
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123
accomplishment
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| n.完成，成就，（pl.）造诣，技能 | |
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124
transformations
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| n.变化( transformation的名词复数 )；转换；转换；变换 | |
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