Readers can scarcely have forgotten the amusing “turn-up” between the Rev1. Mr. Kingsley and the Rev. Dr. Newman, in which the latter got the former “into Chancery,” and punished him so pitilessly. While reading the “Apologia pro2 Vita Sua,” one naturally reflected now and then upon the opinions, as stated in the books, of Dr. Newman’s antagonist3; and the fight grew more and more comically exquisite4 as one gradually learnt the thorough agreement at bottom of the two who were struggling so fiercely at top. When I speak of Mr. Kingsley’s books, I mean his novels and romances, all of which (except the one not yet completely published) I have duly read and enjoyed. As for certain collections of sermons, a dialogue for loose thinkers, a jeu d’esprit on the Pentateuch, together with various trifles by way of lectures on history and philosophy, I confess that none of these have I ever even attempted to peruse5. To palliate this sin of omission6 I can only urge the high probability that a man of Mr. Kingsley’s character must find much more vigorous and ample expression in a free and easy novel than in any didactic or argumentative treatise7, with its wearisome requirements of consecutiveness8 and cramping9 limitations of logic10. I now ask the leaders of the National Reformer to accompany me in a general review of his romances, because I think that such a review will develop two or three facts seldom noticed in the critiques—whether friendly or adverse—that abound11 upon his writings. Especially, I think that it will be found that the popular phrases, “Muscular Christianity” and “Broad Church,” by no means sufficiently13 characterise his religious tendency; and that, with all the superficial unlikeness, almost amounting to perfect contrast between him and Dr. Newman, the opponents as religious men are fundamentally alike in this—that their respective creeds15 satisfy, or appear to satisfy, in the same manner the same peculiarly intense want in their several natures.
In every one of Mr. Kingsley’s romances there is a chief personage, more or less naturally good but decidedly godless at the beginning, god-fearing and saintly at the end. Some of the romances have each two or three of these convertites, the throes of whose regeneration are the principal “motives17” of the most striking scenes, and may be thus fairly said to furnish the plot and passion of the book. My present object is not aesthetic18, and I therefore need not argue the question whether narratives19 thus constructed can have any claim to rank as genuine works of art. With the melancholy20 Jaques in “As You Like It,” I believe:
Out of these Convertites
There is much matter to be heard and learned—
so will stay “to see no pastime, I,” but run through the stories of these conversions21, touching23 only the most salient points.
Alton Locke, when adolescent, is a very poor tailor, a poet whose verses are far more vigorous than his character, a chartist, a sceptic. He madly falls in love with a Dean’s daughter, and through the patronage24 of the Dean himself, gets a volume of poems published. As the fiercest of the rhymes have been soothed25 out of this volume by the decorous Dean, Radical26 friends forward to young Locke a pair of plush-breeches—fitting testimonial to the flunkeyism conspicuous27 in the omissions28. He is imprisoned29 for inciting30 a rustic31 mob to a Chartist outbreak, confounds the prison chaplain by sporting the latest novelties in heresy32 direct from Germany, shares when released in the delirium33 of the memorable34 tenth of April, finds that the lady of his love is to be married to his cousin, and consummates35 the long orgy of excitement with a desperate fever. The Dean had directed his attention to the study of natural history; hence the frenzy36 of the fever takes a zoological turn, and he undergoes therein marvellous transmigrations through a series of antediluvian37 monsters; awaking at last to sane38 consciousness (sane comparatively, he is never quite in his right senses, poor fellow) to find himself nursed by a young widow, the dean’s elder daughter, who soothes39 him with ladings from Tennyson. She has very recently lost her husband, who was merely a brilliant nobleman, and she herself a Convertite; in a few days the modest Alton is hinting at a declaration to her. She will not marry him, nor indeed any other man, but she sends him out to South America on a special poetical41 mission. On the voyage thither42 he dies, a believer, regenerate43, leaving as legacy44 to his friends and the world at large a war-song of the Church (ferociously) Militant45. What has converted him?—the plush breeches? the crash of the tenth of April? the loss of his first lady love? the reading of the “Lotus-eaters?” the delirious46 Fugue of Fossils? Some or all of these it must be supposed; for weak though he was, he surely could not have been seriously influenced by the comical caricatures of Socratic dialectics, which the Dean sometimes played with him in lieu of chess or backgammon.
Next comes Yeast47, whose great Convertite is Lancelot Smith. He is introduced to us as fresh from Cambridge, a stalwart gallant48 fellow of great abilities, rather debauched, but discontented with his debauchery, and utterly49 without fixed50 creed14. An accident confines him long to the house of the Squire51 whom he is visiting. During his convalescence52 he becomes a lover of one of the Squire’s daughters—a young lady whose vernacular53 name is Argemone, and who is herself rapidly growing a perfect saint. He also becomes the friend of a gamekeeper who reads Carlyle, writes poetry, and has experienced special religious illumination. Lancelot then loses all his fortune by the failure of his uncle’s bank, and loses his sweetheart by the sulphuretted-hydrogen fever; turns street-porter for the nonce to earn a bit of bread, and finally goes off one knows not whither; an excellent fervid54 Christian12, after playing through several bewildering pages a wild burlesque55 of the Platonic56 dialogue with a personage so mysterious that I prefer not to attempt a description of him. What has converted Lancelot? The loss of his money and the death of his sweetheart seem to have been the main influences. For although he was stunned57 with calamity58, I will not deem him so stupefied as to think that he was made a believer by the unintelligible59 dialogue.
Then follows Hypatia. And here I may remark that I am unable to concur60 in what seems the general opinion—namely, that Mr. Kingsley intended his heroine to represent the character of the Hypatia of history. Although living in the same city at the same period, both lecturing on philosophy, and both ultimately murdered by Christian mobs; it appears to me that, as women, the two Hypatias differed so much from each other that no one having heard them talk for five minutes could have the slightest doubt as to which was which. History and Mr. Kingsley have each composed an acrostic on this lovely name, and with the same bouts61 rimes; but the body (and the spirit) of the one poem is extremely unlike the body (and the spirit) of the other. Mr. Kingsley proffers62 us an ancient cup and a flask63, Greek-lettered “Wine of Cyprus”; we commence to drink solemnly and devoutly64, but—O most miserable65 mockery! it is indubitable brandy and water. Well may he call this an old foe66 with a new face! The Kingsley Hypatia is not altogether, but is very nearly a Convertite; so nearly that he would certainly have made her altogether one, had not the bouts rime’s been too well known for alteration67. Her best pupil (of whom more anon) abandons her, she begins to love a beautiful young Greek monk68, and yet (that philosophy may have the help of worldly power in its mortal duel69 with Christianity) consents to marry the Prefect of Alexandria, whom she very justly despises. While miserable with the consciousness of how low she is stooping to conquer, she is fascinated or mesmerised by an old Jewish hag, and crouches70 in a sort of fetish worship to what she thinks a statue of Apollo, said statue being represented by the handsome monk. In the agony of shame which follows her discovery of this cheat she performs a short parody71 of the Socratic dialogue in concert with the pupil who had left her and who has returned a Christian, and at last, when going to the lecture hall (where murder shall prevent her from ever lecturing more) she confesses to a certain longing72 for Christianity. Why? She was wretched, humiliated73, defeated, weary; she had staked all on the red, and had lost—what more natural than a yearning74 to try the black? And this character is published and generally received for the Hypatia of history!
But the great Convertite of this romance is the pupil already mentioned, the renegade Jew, Raphael Ben Ezra. In the prime of life, wealthy, the favorite comrade of the Prefect, superlatively gifted with that subtle Hebrew clearness, which, swayed by a strong will and intense self-love, can scarcely be distinguished75 from genius, we find him in the opening chapters already as used up as the old King Solomon of Ecclesiastes, having exhausted76 all excitements of wine, women, and philosophy, all voluptuousness77, physical and intellectual. Desperate with ennui78, he abandons Hypatia, casts away his wealth (how many Jews do the same!), barters79 clothes with a beggar, and sets out to wander the world with an amiable80 British bull-bitch (afterwards the happy mother of nine sweet infants) for his sole guide, philosopher and friend. The chapter wherein his Pyrrhonism disported81 itself “on the floor of the bottomless” seems to have been, in great measure, borrowed from the talk of one Babbalanja in Herman Melville’s “Mardi;” perhaps, however, both were borrowed direct from Jean Paul’s gigantic grotesque82, “Titan.” Becoming involved in the meshes83 of the great war in Africa—that revolt of Heraclian against Honorius which Gibbon treats with such contemptuous brevity in his thirty-first chapter—he is nearly killed himself, saves an old officer from death and soon falls in love with this officer’s daughter. He reads about this time certain epistles, and infers therefrom that Saul of Tarsus was one of the finest gentlemen that ever lived. Also, while the guest of good Bishop84 Synesius, he hears Saint Augustine preach, and engages with him in long discussions, fortunately unreported. Returning to Alexandria, he almost converts Hypatia, sees her murdered, sharpens his tongue on Cyril the primate85, and leaves again to marry his saintly sweetheart, and end his lire as quite a model Christian. What has converted him? His love for the young Christian? the gentlemanly character of Paul’s Epistles? the bull-bitch with her ninefold litter, like Shakespere’s nightmare? the murder of Hypatia by the Christians86, who rent, and tore and shred87 her living body to fragments? Or was it mere40 satiety88 and weariness of thinking—the weariness which leads so many who thought freely when young to find a resting-place in the bosom89 of the Church as they get old?
In “Westward, Ho!” the great conversion22 is of Ayacanorah. But as this is a conversion not merely religious but also moral, social and intellectual, a conversion from barbarism to civilisation90, it does not come fairly into the class I am describing. Two incidents in the romance, however, must not be passed over. The first occurs in the Lotus-eating chapter. Will Para-combe tired, as well he may be, of wandering about savage91 America in search of El Dorado, blindly refuses to see that it is his chief end as man to continue wandering until El Dorado is found and the captain has glutted92 his heart with vengeance93 on the Spaniards; and Will gives such excellent reasons for staying in the beautiful spot where he is, with the beautiful and affectionate native woman whom he is willing and anxious to marry in the most legal mode attainable94, that Captain Amyas Leigh, who has been urging him onward95 with true Kingsleyan diffidence and mildness, finds himself dumbfounded. But valuable logical assistance is at hand. A jaguar96 like a bar of iron plunges97 on poor Will, and he and his arguments are settled on the spot. Amyas thanks God for this special interposition of providence98 in his favor. And the man who wrote the adventure of Amyas can sneer99 at the faith of a Catholic like Dr. Newman! The other incident is the conversion of Amyas from his diabolical100 hatred101 of the Spaniards in general, and of the Don with whom Rose had eloped in particular. A lightning-flash strikes him blind, and he thereupon repents102 him of his hatred and desire of revenge, and, moreover, has a vision of the Don drowned with his sunken galleon103, who assures him that his hatred was without just cause. These are the true Kingsleyan dialectics; these, and not those burlesques104 of what Plato wrote and Socrates spoke105, and Mr. Kingsley is no more able to conduct than I am to lead on the violin like Herr Joachim, a great concerted composition of Beethoven. Let a jaguar loose into your opponent’s syllogistic106 premises107, blind him with a lightning-flash that he may see the truth and have clear vision of the right way. Yet Mr. Kingsley has undoubtedly108 read about a tower in Siloam that fell, and what Joshua Bar-Joseph said of the people killed by this accident.
Lastly, we have “Two Years Ago,” whose great Convertite is Tom Thumal. Tom is one of the jolliest of characters, true as steel, tough as oak, quick and deft109 for all emergencies, a compact mass of common sense, and courage, and energy, living in the most godless state, He is not a heathen—he is more godless yet; for a heathen has something of wood or stone which serves him for a deity110. In the Saga111 of Saint Olaf (in that great and glorious work “The Heims-kringla”) we read how this pious112 and terrible king going to his last battle was asked by two brothers, who were freebooters, for permission to fight in his ranks. But although these and their followers113 were “tall” men, and the king was in sore need of recruits, he would not accept their services unless they believed in Christ. Whereupon they answered that they saw no special need of the help of the “White Christ”; that they had been hitherto wont114 to believe in themselves and their own luck, and with this belief had managed to pull through very well, and thought they could do the same for the future. Ultimately, these excellent fellows did consent to be baptised and called Christians—not from any religious motive16, alas115! but only because of a “shtrong wakeness” they had for taking part in a set battle. Tom Thurnal has just as much, and as little, religion as these had. After wandering all over the world in all sorts of capacities, he comes back to be shipwrecked on the Cornish coast, and is the only one on board saved. While he is being dragged up the beach senseless, his belt of money—the fruit of a season at the Australian diggings—disappears; and he resolves to settle in the village, in order to discover it or the thief. Here he falls in love with the village schoolmistress, a sweet mystical devotee, whom he rather suspects of stealing his gold, and whom he defends from one ruffian in order to grossly insult her himself. In the village Tom is doctor, and, when the cholera116 comes, he is assisted in bringing the village through it by this saintly schoolmistress, and a pious Major, and a fervid High Church parson. At the breaking out of the Crimean War, Tom gets charged with a secret mission to the East. Somewhere in Turkey, in Asia, an imbecile Sheikh or Pasha whom he is endeavoring to serve, mistakes his man?uvres, and keeps him in captivity117 for a year or two. From this imprisonment118 he comes home crushed and abject119, “afraid in passing a house that it would fall and smother120 him,” etc., marries his sweetheart and ends a model Christian. What has converted him? Simply, it appears, the year or two of solitary121 confinement—which took all the pith and manhood out of him. This last case, the work of Mr. Kingsley in the full maturity122 of his powers, is the most flagrant of all.
If I have not summed up these cases fairly, the novels and romances in question are in everybody’s hands to convict me of the unfairness. I have simply sketched123 the leading points as they remain in my memory, not referring to the books again to pick out what would best serve my purpose. It is not my fault if the personages, who looked so great and grandiose124 in the flowing and ample draperies of romance, do not strip well for anatomy125.
Now, what is common to all these cases of conversion? This: that the characters become religious, not when healthy, but when diseased; the religion in every case is exhibited as a drug for the sick, not as wholesome126 food for the healthy. While you are sane, well and hearty127, doing your work in the world deftly128, sound in mind, and wind, and limb, and fairly prosperous, you have no need of this religion—you can get through the world very well without it. But when your fortune is lost, your sweetheart dead or married to another, your courage cowed, your heart broken, your mind diseased, your self-respect humiliated, then you long for and embrace Christianity (or whatever religion is dominant129 around you): it is a soft pillow for the aching head, a tender couch for the bruised130 body, a flattering nurse for the desolate131 invalid132. I can scarcely add that it is a medicine for the sickness, for its medicinal virtues133 are hardly shown; but it is, at any rate, as we read of its effects in these books, a narcotic134 and an anodyne135 for restlessness and pain. It is a religion to die with, not to live with. All these things, so soothing136 and beneficial to the invalid, are nauseous and noxious137 to the healthy.
A man could no more live vigorous life on such religion than he could live vigorous life couched tenderly, pillowed softly, nursed assiduously, and drugged with narcotics138 and anodyne all the days of his life.
Is the religious world willing to accept this view of religion? It would seem so by the remarkable139 popularity of these books. This view may be correct or incorrect, wise or foolish; at any rate, it is strangely at variance140 with the view commonly ascribed to “Muscular Christians,” and strangely identical with that which Dr. Newman explicitly141 avows143 in the most eloquent144 pages of his “Apologia.” People generally consider “Muscular Christianity” as a clever and cheerful improvement on the old solemn ascetic145 Christianity, as a doctrine146 which fully147 recognises the goodness of the common world and common worldly life, as a liberal cultus which does not sacrifice body to soul any more than soul to body, but is at once gymnastic and spiritualistic in its “exercises”; a vague notion is abroad that, whereas the early religion of Christ and his apostles was of sorrow and suffering, this, its latest development, is a religion of happiness and health; in short, it is believed that “Muscular Christianity” has added the Gospel(1) of the body and this life to the primitive148 Gospel of the soul and the next life: and yet the most popular and vigorous writer of this new school, after exhausting a very fertile imagination in the suggestion of methods and modes by which godless sinners may be converted to godliness, has absolutely found no other process effectual than this of showering upon them misfortunes, humiliations, afflictions, calamities149 (such as do not in real life fall upon one human being in a thousand, and working results such as they would not work in one real human being out of ten thousand); until health and hope, self-respect and the capacity for sane joy are altogether destroyed in them, the manhood and womanhood overwhelmed and crushed out of them; after which he brings in these miserable wrecks150 and relics151 of what were once men and women as all that he can contribute to the extension of the Church, which ought to be the cheerful congregation of wholesome men and women throughout the world, the richest flower and ripest fruit of humanity. If the Church of the future is to be composed of creatures like Mr. Kingsley’s Convertites, Westminster Abbey must be turned into a Grand Chartreuse, and St. Paul’s into an Hospital for Incurables152, and the metropolitan153 Cathedral of England must be Bedlam154.
1. The Gospel of the body and this life has been powerfully preached in the most explicit142 terms on the Continent. In England we have been too prudish155 to advocate it so clearly, although it is, of course, essential to the most enlightened Positivism and Secularism156. That much-abused book the “Elements of Social Science” preaches it with more thoroughness, knowledge and ability than any other English work I have met with. I do not pretend to be wise enough to judge this book, and so far as I can judge it, I differ from it in many respects; but on the broad question of the spirit in which it is written, I do not fear to assert that no honest and intelligent man can find pruriency157 and impurity158 in it, without he brings the pruriency and impurity in his own heart and mind to the study of it. I can understand ascetic Christians abhorring159 it, I can understand timid Freethinkers being frightened by it because they are timid; but I cannot understand men who claim to be bold and honest Freethinkers avoiding it as an unholy thing merely because of the subjects it treats, without reference to the mode of treatment, and without sympathy for the admirable motives which manifestly incited160 the author. He may well say with the most brilliant and daring of all who have preached this Gospel of the body in our age (this Gospel which is so sorely needed to complement161 and modify the exclusive Gospel of the soul—this Gospel which Plato preached along with the other, while Jesus preached the other only), he may well say with Heine
Doch die Castraten Klagten,
A?s ich meine Stimm’ erhob;
Sie Klagten und sie sagten;
Ich sange veil zu grob.
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rev
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| v.发动机旋转，加快速度 | |
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pro
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| n.赞成，赞成的意见，赞成者 | |
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antagonist
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| n.敌人，对抗者，对手 | |
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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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peruse
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omission
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treatise
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| n.专著；(专题)论文 | |
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consecutiveness
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cramping
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logic
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abound
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| vi.大量存在；(in，with)充满，富于 | |
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Christian
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sufficiently
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creed
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creeds
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| （尤指宗教）信条，教条( creed的名词复数 ) | |
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motive
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motives
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aesthetic
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narratives
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melancholy
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conversions
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| 变换( conversion的名词复数 )； （宗教、信仰等）彻底改变； （尤指为居住而）改建的房屋； 橄榄球（触地得分后再把球射中球门的）附加得分 | |
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conversion
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touching
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patronage
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radical
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omissions
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imprisoned
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inciting
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rustic
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heresy
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consummates
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sane
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soothes
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poetical
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thither
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regenerate
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legacy
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militant
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delirious
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yeast
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| n.酵母；酵母片；泡沫；v.发酵；起泡沫 | |
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48
gallant
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| adj.英勇的，豪侠的；(向女人)献殷勤的 | |
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49
utterly
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| adv.完全地，绝对地 | |
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50
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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51
squire
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| n.护卫, 侍从, 乡绅 | |
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52
convalescence
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| n.病后康复期 | |
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53
vernacular
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| adj.地方的，用地方语写成的；n.白话；行话；本国语；动植物的俗名 | |
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54
fervid
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| adj.热情的；炽热的 | |
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55
burlesque
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| v.嘲弄，戏仿；n.嘲弄，取笑，滑稽模仿 | |
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56
platonic
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| adj.精神的；柏拉图（哲学）的 | |
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57
stunned
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| adj. 震惊的，惊讶的 动词stun的过去式和过去分词 | |
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58
calamity
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| n.灾害，祸患，不幸事件 | |
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59
unintelligible
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| adj.无法了解的，难解的，莫明其妙的 | |
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60
concur
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| v.同意，意见一致，互助，同时发生 | |
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61
bouts
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| n.拳击（或摔跤）比赛( bout的名词复数 )；一段（工作）；（尤指坏事的）一通；（疾病的）发作 | |
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62
proffers
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| v.提供，贡献，提出( proffer的第三人称单数 ) | |
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63
flask
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| n.瓶，火药筒，砂箱 | |
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64
devoutly
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| adv.虔诚地，虔敬地，衷心地 | |
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65
miserable
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| adj.悲惨的，痛苦的；可怜的，糟糕的 | |
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66
foe
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| n.敌人，仇敌 | |
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67
alteration
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| n.变更，改变；蚀变 | |
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68
monk
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| n.和尚，僧侣，修道士 | |
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69
duel
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| n./v.决斗；(双方的)斗争 | |
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70
crouches
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| n.蹲着的姿势( crouch的名词复数 )v.屈膝，蹲伏( crouch的第三人称单数 ) | |
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71
parody
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| n.打油诗文，诙谐的改编诗文，拙劣的模仿；v.拙劣模仿，作模仿诗文 | |
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72
longing
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| n.（for）渴望 | |
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73
humiliated
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| 感到羞愧的 | |
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74
yearning
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| a.渴望的；向往的；怀念的 | |
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75
distinguished
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| adj.卓越的，杰出的，著名的 | |
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76
exhausted
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| adj.极其疲惫的，精疲力尽的 | |
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77
voluptuousness
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| n.风骚，体态丰满 | |
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78
ennui
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| n.怠倦，无聊 | |
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79
barters
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| n.物物交换，易货( barter的名词复数 )v.作物物交换，以货换货( barter的第三人称单数 ) | |
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80
amiable
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| adj.和蔼可亲的，友善的，亲切的 | |
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81
disported
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| v.嬉戏，玩乐，自娱( disport的过去式和过去分词 ) | |
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82
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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83
meshes
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| 网孔( mesh的名词复数 )； 网状物； 陷阱； 困境 | |
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84
bishop
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| n.主教，（国际象棋）象 | |
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85
primate
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| n.灵长类（目）动物，首席主教；adj.首要的 | |
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86
Christians
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| n.基督教徒( Christian的名词复数 ) | |
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87
shred
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| v.撕成碎片，变成碎片；n.碎布条，细片，些少 | |
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88
satiety
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| n.饱和；(市场的)充分供应 | |
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89
bosom
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| n.胸，胸部；胸怀；内心；adj.亲密的 | |
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90
civilisation
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| n.文明，文化，开化，教化 | |
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91
savage
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| adj.野蛮的；凶恶的，残暴的；n.未开化的人 | |
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92
glutted
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| v.吃得过多( glut的过去式和过去分词 )；（对胃口、欲望等）纵情满足；使厌腻；塞满 | |
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93
vengeance
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| n.报复，报仇，复仇 | |
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94
attainable
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| a.可达到的，可获得的 | |
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95
onward
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| adj.向前的，前进的；adv.向前，前进，在先 | |
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96
jaguar
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| n.美洲虎 | |
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97
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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98
providence
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| n.深谋远虑，天道，天意；远见；节约；上帝 | |
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99
sneer
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| v.轻蔑；嘲笑；n.嘲笑，讥讽的言语 | |
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100
diabolical
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| adj.恶魔似的，凶暴的 | |
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101
hatred
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| n.憎恶，憎恨，仇恨 | |
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102
repents
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| 对（自己的所为）感到懊悔或忏悔( repent的第三人称单数 ) | |
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103
galleon
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| n.大帆船 | |
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104
burlesques
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| n.滑稽模仿( burlesque的名词复数 )；（包括脱衣舞的）滑稽歌舞杂剧v.（嘲弄地）模仿，（通过模仿）取笑( burlesque的第三人称单数 ) | |
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105
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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106
syllogistic
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| adj.三段论法的，演绎的，演绎性的 | |
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107
premises
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| n.建筑物，房屋 | |
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108
undoubtedly
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| adv.确实地，无疑地 | |
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109
deft
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| adj.灵巧的，熟练的（a deft hand 能手） | |
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110
deity
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| n.神，神性；被奉若神明的人(或物) | |
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111
saga
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| n.(尤指中世纪北欧海盗的)故事，英雄传奇 | |
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112
pious
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| adj.虔诚的；道貌岸然的 | |
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113
followers
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| 追随者( follower的名词复数 )； 用户； 契据的附面； 从动件 | |
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114
wont
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| adj.习惯于；v.习惯；n.习惯 | |
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115
alas
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| int.唉(表示悲伤、忧愁、恐惧等) | |
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116
cholera
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| n.霍乱 | |
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117
captivity
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| n.囚禁；被俘；束缚 | |
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118
imprisonment
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| n.关押，监禁，坐牢 | |
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119
abject
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| adj.极可怜的，卑屈的 | |
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120
smother
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| vt./vi.使窒息；抑制；闷死；n.浓烟；窒息 | |
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121
solitary
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| adj.孤独的，独立的，荒凉的；n.隐士 | |
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122
maturity
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| n.成熟；完成；(支票、债券等)到期 | |
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123
sketched
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| v.草拟（sketch的过去式与过去分词形式） | |
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124
grandiose
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| adj.宏伟的，宏大的，堂皇的，铺张的 | |
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125
anatomy
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| n.解剖学，解剖；功能，结构，组织 | |
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126
wholesome
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| adj.适合；卫生的；有益健康的；显示身心健康的 | |
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127
hearty
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| adj.热情友好的；衷心的；尽情的，纵情的 | |
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128
deftly
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| adv.灵巧地，熟练地，敏捷地 | |
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129
dominant
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| adj.支配的，统治的；占优势的；显性的；n.主因，要素，主要的人(或物)；显性基因 | |
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130
bruised
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| [医]青肿的，瘀紫的 | |
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131
desolate
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| adj.荒凉的，荒芜的；孤独的，凄凉的；v.使荒芜，使孤寂 | |
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132
invalid
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| n.病人，伤残人；adj.有病的，伤残的；无效的 | |
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133
virtues
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| 美德( virtue的名词复数 )； 德行； 优点； 长处 | |
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134
narcotic
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| n.麻醉药，镇静剂；adj.麻醉的，催眠的 | |
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135
anodyne
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| n.解除痛苦的东西，止痛剂 | |
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136
soothing
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| adj.慰藉的；使人宽心的；镇静的 | |
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137
noxious
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| adj.有害的，有毒的；使道德败坏的，讨厌的 | |
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138
narcotics
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| n.麻醉药( narcotic的名词复数 )；毒品；毒 | |
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139
remarkable
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| adj.显著的，异常的，非凡的，值得注意的 | |
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140
variance
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| n.矛盾，不同 | |
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141
explicitly
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| ad.明确地，显然地 | |
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142
explicit
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| adj.详述的，明确的；坦率的；显然的 | |
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143
avows
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| v.公开声明，承认( avow的第三人称单数 ) | |
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144
eloquent
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| adj.雄辩的，口才流利的；明白显示出的 | |
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145
ascetic
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| adj.禁欲的；严肃的 | |
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146
doctrine
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| n.教义；主义；学说 | |
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147
fully
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| adv.完全地，全部地，彻底地；充分地 | |
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148
primitive
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| adj.原始的；简单的；n.原(始)人，原始事物 | |
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149
calamities
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| n.灾祸，灾难( calamity的名词复数 )；不幸之事 | |
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150
wrecks
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| n.沉船( wreck的名词复数 )；（事故中）遭严重毁坏的汽车（或飞机等）；（身体或精神上）受到严重损伤的人；状况非常糟糕的车辆（或建筑物等）v.毁坏[毁灭]某物( wreck的第三人称单数 )；使（船舶）失事，使遇难，使下沉 | |
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151
relics
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| [pl.］n.遗物，遗迹，遗产；遗体，尸骸 | |
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152
incurables
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| 无法治愈，不可救药( incurable的名词复数 ) | |
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153
metropolitan
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| adj.大城市的，大都会的 | |
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154
bedlam
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| n.混乱，骚乱；疯人院 | |
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155
prudish
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| adj.装淑女样子的，装规矩的，过分规矩的；adv.过分拘谨地 | |
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156
secularism
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| n.现世主义；世俗主义；宗教与教育分离论；政教分离论 | |
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157
pruriency
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| n.好色；迷恋；淫欲；（焦躁等的）渴望 | |
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158
impurity
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| n.不洁，不纯，杂质 | |
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159
abhorring
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| v.憎恶( abhor的现在分词 )；（厌恶地）回避；拒绝；淘汰 | |
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160
incited
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| 刺激，激励，煽动( incite的过去式和过去分词 ) | |
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161
complement
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| n.补足物，船上的定员；补语；vt.补充，补足 | |
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