July 14, 2018:—The regular session of the World Senate has ended, and all the talk in the coffee houses is of the imminent3 return of Joseph Bartholdi Michael, the Second, namesake of the high dandy of one hundred years ago, himself a reversion to tribe still further, in that he is a replica4 of the Iron Gentleman, except that he has a hotter temper in old age, which makes him a most tigerish fighter in the World Senate.
Today, being the Iron Gentleman’s birthday, is a family festival with the Michaels and, in the very early morning, before there are any passers by, the leading representatives of the family are hand in hand in silence around the original forge of the Iron Gentleman, for a little while. The bellows5 is blowing and the fire is high and there is the 267beginning of a blade in the flame, for they remember that he has said: “I will return to you only in the leaping flame of the forge fire.” Then they repeat the Lord’s Prayer and disperse6, before the town is awake, leaving, according to custom, one man to finish the blade, at his leisure:—in this case Joseph Bartholdi Michael, the Third.
St. Friend, the Giver of Bread, has told me that the Michaels in general have old fashioned Bible reading in their homes, with old hymns7 and family prayers, every morning or evening no matter what pet heresies8 may be running through the tribe. Not many of them accept the formally designed altars of Joseph Bartholdi Michael, the Third, they have left here hammering a blade, unless they are direct fanatical converts to the Flower Religion.
This evening I find myself one of a party in the library of St. Friend. We have been given an uplifting welcome by the saint, and the Thibetan Boy. Joseph Bartholdi Michael, the Third, the non-entity whose fortunes seem always thrust upon me, is of the party. Black Hawk10 Boone is there. Our special guest is Sake Shioya, one of the Elder Statemen of Japan, and in America because he is head of the Department of Asiatic Art in the World’s Fair of the University of Springfield. At 268home, when not in the Japanese Cabinet, he is professor Sake Shioya of the Doshisha University of Japan, and brother of Nataro Shioya, the leading Japanese representative in the Senate of the World Government.
For a lifetime the brothers have shouted through Japan: “We will strike off the head of the Singapore Snake with the Sword of the Samurai.” St. Friend passes round the cigars and, himself, sticks to his corncob pipe. Perhaps it is because we are under the portrait of Alexander Campbell our talk turns to religious controversy11. St. Friend says: “The world over, Jew, Catholic, Protestant, used to hate each other to the point of slaughter12, though all spoke13 the name of Abraham and several other patriarchs with the same reverence15, and invoked16 Abraham’s tribal17 God. Now the Marxians of the world revere14 Marx and Hegel as these others did Abraham and Jehovah, but the only way to keep them from cutting each other’s throats is for the World Government to stand between them.”
“Indeed it is true,” confirms Shioya, “The Purple Flag Marxians of Japan, the Yellow Flag Marxians of China, the White Flags of Thibet, the Black Flags of Russia, the Red Flags of Central Europe, the Gray Flags of 269America, all conspire18 against one another, with at least five times five which is twenty-five hates, in all, to be mathematical. Yet they all read the same Marx to tatters. When the Yellow Flag Marxians of China agree among themselves sufficiently19 to fall upon the Purples of Japan, a thing we are momently expecting, the World Government will have a stern police duty, especially since both sides are being urged on by Singapore.”
Samiri Shioya, that austere20 old man, continues, saying that which he can more gracefully21 say than any of the rest of us: “Instead of a world of three classes, special privileged, middle class, and peasantry, as these Marxians think it to be, it is, from my brother’s standpoint and my own, a globe whose seas and continents are spread with fifty to one hundred antagonistic22 races, mutually repellent. These fifty to one hundred races dye thoroughly23, with the dye of race-mysticism, any economic teaching they take up. So practical world statesmanship, from the Japanese standpoint and I am glad to say, from the standpoint of the fiery24 Michael also, has dealt with race. Our statesmen advocated the principle of one vote to every main tribe in the world and fractional votes in due proportion to the size of the small tribes, long 270before your Michael entered the Senate, and every speech he has made there to strengthen that doctrine25 has been cheered from end to end of Japan.”
July 15:—Senator Joseph Bartholdi Michael is here and has refused the conspicuous26 first place in the great sunset parade and drill held in his honor and has taken his place in the ranks with his son, and has demanded that the whole ceremony be in honor of the Star Spangled Banner and the International Flag. Those flags have been put up in special size and splendor27, all over the town, even more than is the custom. And the borders of the parks around Camp Lincoln are one tremendous fleet of these banners. I find myself on the drill ground near the aged28 Japanese statesman. I am huddled29 on the side of the reviewing platform with the newspaper men, and we watch those strange Japanese eyes, and are amazed at his fiery enthusiasm for the International Flag. The reviewing platform is by the famous wrought30-iron gates, hammered out by the Iron Gentleman and his three sons and three daughters.
Just as he named the sword “The Avanel Sword,” knowing not of the child who was coming in one hundred years, he named these “The Avanel Gates,” for the perhaps mythical31 271Avanel of more than one hundred years ago.
These gates are massive and towering, yet a little distance away are wonderfully trellised vines, seeming to be climbing the white wall from which the gates are swung.
In the center of each design is a Golden Rain Tree. The blossoms of the tree are most delicately wrought, and shining with gold foil against the black. These trees were, in especial, the work of the hammers of the three daughters.
But now, to the delight of the old Japanese, and the delight of us all, the magnificent cavalcade32 of men and women sweeps in from their city parade through these ancestral gates, to the Camp Lincoln grounds, in order, yet in riot, after the manner of a great dance of gay and inspired horses and horsemen. And they are all within the command of Avanel, standing33 high in her stirrups, and as much beneath her eye and as subject to her entranced fancy, as has been St. Friend, the Giver of Bread, when she uttered his sermons for him, hardly knowing how she did it, except that she spoke her mind.
The men on horseback are but the background of the girls in their Diana mood. The huntress, and yet the Pallas Athena, seems 272roused in all these girls in white. Most of them are in their first strength:—high school girls when they are still a bit Tom boy; that which is with every girl for a year or half a lifetime as a reminiscence of the primeval girlhood of her far grandmothers, when they rode the two-toed and three-toed horse in equestrian34 dance and revel35.
High above all the other flags, on gigantic poles on either side of the reviewing stand, are the official flags of the field. The poles are of equal height and the flags are of identical size and importance in the eyes of the paraders, as they salute36 them and salute the Japanese each time round the field:—while the afterglow turns the air to crimson37 and orange and grey pearl.
They go by screaming and screeching38 with delight, and sweep and cut the air with their Avanel blades in a sunset sword-drill. When they pass Avanel, whose horse is now near us, the salute in sign of submission39 to her pride, is given with all a girl Amazon’s fantastic chivalry40: the Boone dagger41, lifted high overhead. In her person at least, the Boones of Springfield have put the Michaels of Springfield under their feet. And certainly the whitest thing in the whole whirlwind of 273white is the spirited head of old Joseph Bartholdi Michael, the Second. Whatever the morrow between these clans42, his submission is made as she sights him, and he bows and salutes43 in the last afterglow, and she forces him to lead the review beside her.
The Japanese watches and wonders and says to the press gallery that of course no day can be women’s day and men’s day equally, and this is one of the days of the women.
Now all the while I have been wondering about a certain device that is the millinery and nonsense of this drill park, the globe that is the mechanical toy of these laughing girls. Now the whole company are whirling round and round that giant school-globe that looms44 like the dome45 of the Taj Mahal in the center of the field. Upon the surface of the sphere of hollow crystal, the map of the world now begins to blaze out as darkness comes on, the continents in the conventional colors of the school globes from the beginning of the log school house days. The interior of the sphere is a vapor46, the color of the sea, but becoming iridescent47 as though the world were but a bubble blown by the fancy of one of the powers of the universe. The changes of light 274are painted upon the faces of the riders and the flanks of the horses.
July 17:—The Japanese is addressing the leaders of the Horseshoe Brotherhood48 and the Amazons. He says in conclusion:—“Hardly a man on the earth wanted the war to come that was waged against the World Government thirty years ago, if we are to believe the professions then made. So far as I can discover not one responsible statesman expected or intended it. Such dynamite49 may be touched off again, and this time it will be with more cause and more open anticipation50. So though the responsible ones like Michael and my brother, if I may say so, are doing their best to prevent war, half the world is drilling and riding and marching, and flying about in practice war planes, and even here where the Great World’s Fair of the University of Springfield is going on, that seems in itself an assurance of international brotherhood forever, you are drilling more zealously51 every day.
“Pardon me, if for a moment I speak as an old man to his grandchildren. I ask to be forgiven if I am jealous of the furious and romantic years just coming on, jealous for the farther future, and for its vindication52. The immediate53 years, I know, will fill our 275cups with sorrow whether we live or die. But I ask of you one Spartan54 thing, beyond fighting ten years—if ten years be necessary to subdue55 mad Singapore. Remember not only the virtues56 but the follies57 of your mothers, the Amazons, and your fathers, the Horseshoe Brotherhood, who rode side by side and fought so nobly thirty years ago. I can speak of this because I can say without flinching58 that our Japanese men and women Samurai went through the same glories and follies, with them in the same battle line. Forever after, they have lived in that war on that battle line. Do not go on perpetually climbing into office because you can recount military history, as many of our Samurai have done, drowning out the man or woman who wants to speak of matters thirty years ahead and plan such a thing as your Fair or University. No war ushers59 in the perfect state. The great wars are not all fought with the sword. To speak in the Christian60 phrase, remember that every yesterday is but a box of costly61 spikenard to be broken on the feet of Holy Tomorrow. Though you fight ten wars, let yesterday be your enemy. Otherwise you fight but as the nations that died before Confucius, and Mencius.”
July 18:—The same group as on the 14th 276of July are around the library table of St. Friend with the addition of the gigantic Joseph Bartholdi Michael, the Second, who is among us as though he were in his boyhood again, being as he says, “Back home, after so long.” The idolizing friendship of the Japanese and his private secretary but provoke him to franker monologues62 and a greater disposition63 to sprawl64 about with his hair mussed up and his head on one side like an eagle acting65 the robin66. He has his arm around his son, as though he would push him in amongst us. As the evening progresses, in reply to some quite pointed67 questions from the Japanese, on behalf of his brother and himself, who want to act upon the information, discreetly68 but definitely, Joseph Bartholdi Michael, the Second, bawls69 out a confession:—
“First, let me say that no man ever held office in the world, who was actually capable of running more than a village of ten thousand inhabitants. All men who have been higher in apparent rank than village mayors, have simply made shift: rattled70 about in their big chairs as they could. The courageous71 man, knowing this, respects, but does not fear or revere the alleged72 great. They all get 277the respect from me due to a good mayor, and no more. No man should run for a great office without expecting to make a botch of his administration. I dream of something definite and quite selfish. I want to have my turn as President of the World Government. This proclamation may be too much American style for the stomachs of my Japanese friends here present. But no one was ever elected dog catcher, coroner, governor, senator, or president, in this United States, who did not first nominate himself. As a matter of fact I know of no American politician who was ever urged to run by his most admiring friend. I must keep my American political habits if I am to feel at home in this contest and to retain even the American vote. All this is by the way. I hope it is not too mysterious to a Japanese.
“To continue as to my views around and about this office. A man may serve but one term at best. We Michaels are a long lived set, and I am hoping at the end of this war to have strength for one term.
“It is a long journey to the nomination73 past all other possible national or international ambitions; for instance, in my case, past an ambition to forge a thousand Michael blades.
“I admit I am an old man, and I know the ironies74, or at least some of them, if I win. 278Whoever is President of the World or mayor of a small town is predestined to be overthrown75 by the ten most envious76 and vigorous young men who want his place.”
And now the eagle begins to flame in the face of Michael and he speaks most earnestly: “I can only hope that some of the envious will be from Springfield’s freshman77 chivalry. I love the hate of young men and young women when it is high and keeps them driving forward to unseat the older generation in tournaments over noble issues. And whoever replaces me at the World Capitol, either in the legislature or the supreme78 chair, I hope to have made my bungling79 record there of such a sort, my foe80, equally human, will be obliged to do his noblest to unseat me. But the sword of the Michaels has not been called the Avanel sword by divine accident alone, and at the end of my turn, ten years hence, or so, I am willing to be driven out of the supreme-chair by a Boone, of Springfield, particularly if it is a girl, and particularly if she is named Avanel.” Which ending is of course but gallant81 nonsense. But I venture, from my dark corner to interrupt severely:—“The world would have a princess, not a president. It would simply be the reiteration82 of monarchy83 and idolatry from of old time.”
279But no one seems to hear me. My voice comes from too far away.
July 21:—Joseph Bartholdi Michael, the Second, is talking with the two Japanese and myself in Tom Strong’s Lunch Room, and, with most elaborate and knightly84 deference85 to the extremely contrasting race character of our guests, and is giving his theory of what he calls:—“The New Springfield Race.” And his tone of voice is most diplomatically ingratiating, as he touches on matters alien to Japanese thought.
“Just as the sea is naturally the world’s buffer86 state, and in area far greater than the total of all the continents, with the happy circumstance that the World Government is supported by a sea revenue, in this same way and no other way, institutions like the University Fair lie between all great enemies and factions87 of Springfield, a sea of separation, cooling, and reconciliation88.
“Springfield, in other ways, affords so good a symbol of desirable world conditions, toward which the World Government should be, perhaps, constructed, that I would like to put the city before you in that light.
“What is the ultimate citizen of Springfield? Already the race strains that have mixed, have made an elastic89, resilient type, 280that is one with the city’s suddenest moves.
“Of course, one event or festival pleases the Italians most, another seems to be in the Scandinavian mood, though both events represent Springfield. Every new song or event or new idea goes echoing through the various temperaments90, and has a resonance91 that a thought cannot have when it is echoed in only one kind of a corridor.
“And Springfieldians, for all their marvelous intermarriages, are not mongrel. They have a special Springfield sense of the sacred mystery of race, that keeps the great pronounced race types like the Japanese and others in honored separation, while within one general type or kindred tradition, there is much intermarriage.
“We Michaelites say to each other, and you will forgive a family allusion92, that the Springfield soul, which is so elastic, is like the sword evolved by the Iron Gentleman, which can be coiled like a ribbon from the side but, when cutting straightforward93, can go through granite94 without losing edge anywhere.
“As for the versatility95 and elasticity96, the Irish grandmother of my pet enemy will keep him in city hall politics, and one Russian great-grandmother keeps him in the music department of the University, as one of the 281leading composers. Or so we are accustomed to tracing out family lines in this town.
“Another man is quite sure that his Portuguese97 great-grandfather gives him the voice to be one of the city’s principals in local opera, and his Scotch98 great-grandfather, at least in his own eyes, explains the fact that he is an expert accountant.
“The mystery of race is first of all a sex mystery, and with endless subtleties99 settled by instinct, on which no man can dogmatize, though they have caused jealous Othello to misunderstand and kill Desdemona, and Jessica to understand and wed100 Lorenzo, from the beginning. If race is first of all a sex mystery, it is next a religious mystery, which is more easily expounded101, from the standpoint of politics, and touches, perhaps more clearly, our theory of World Government. The prayers at our family altars differ in tone and accent. The races with a turn for sectarianism, like the Scotch, are still working in our blood while others are the mainstay of the Cathedral. All phases of the race—the religious mystery, moving in harmony, cleanness, and self respect are not only a part of Springfield’s total personality, but of Springfield’s government, in the midst of apparent mob-law.
282“For instance, the fact that the Catholics have remained for these one hundred years worshipping in their incense-haunted Churches in the Springfield atmosphere, means that Springfield people, married before Springfield Catholic altars, have become a special kind of dreaming Catholics. Therefore, they have given us miracle-working, vision-seeing saints, like Saint Scribe of the Shrines103, to help unify104 our mood. And we all worship in season at the Cathedral, and half of us are followers105 of St. Friend, the Giver of Bread, whatever our religious belief.
“I say the Christian Science Church of Springfield has a most noble history. It is made up largely of heretic Jews and proselytes from the old Congregational New Englanders. This would not be so if the doctrine were a pure abstraction appealing to all men equally. It is mixed in some incalculable way with the mystery of race and the mystery of the past, or it would not appeal so definitely to these two race traditions, and so little to all others.
“The side of it that appeals to me is its history of freedom and its chronicle of subdivision, which mean life, at least I hold that they do in this case. And so we find the local Mother Church growing at first strong, and 283then new teachers rising in the body of the Church’s life to make more vital the friendly and hostile pulpits of the town, and stimulate106 everywhere debate.
“The teachings of Rabbi Ezekiel of the Oak Religion and Mother Grey of the Flower Religion may be largely classified as coming from Christian Science. The wave of its tide is still strong among us, and we know not what Christian Science may bring forth107 for Springfield tomorrow.
“Our sects108 quarrel, of course, but whatever quarrels they have divide families only, never the city.
“I wish this could always be true of the races in the World Government.
“We have seen adorers of the truth, like close followers of Mother Grey, the Florist109, going from Synagogue to Church and from Church to the Open Forum110, and it is generally deemed a mark of a good citizen, certainly among the descendants of the Iron Gentleman, to understand all of these movements, and to love many, though they appear to contradict one another. Within the dominion111 of the Springfield mind, there is a principle:—one sect102, one vote: one race, one vote. As florist Mother Grey is willing to say to her most devoted112 following ‘Our religions 284and races may be looked upon by the wise as many flowers of opposite design, yet all making glad the Springfield garden.’ Yet there is no place in the world where people are more loyal to their clans. Boones are Boones forever.
“You, as a Japanese, will be glad and comprehend when I say that even the religious life from the far east, except the teaching of Singapore, moves up into this common denominator in Springfield that we call citizenship113. There are a few Mohammedan Philippinos, and I happen to know, they are good citizens and good Americans, though they are allowed but one apparent wife in these states. There is a group of Thibetans, of whom the Thibetan Boy is one socially, if not religiously, who do not find a contradiction between their Springfield patriotism114 that has gone on these three generations, and their reformed Buddhism115. Of course, they marry for the most part among themselves, or bring Thibetans from New York or San Francisco to build up their colony. Whatever church a group of our people finds in tune9 with their race and sex and love-tradition, no matter how separate they keep their race strains, or how guarded their family altars and holy family flags, they surely belong to the Springfield 285race and the Springfield Civic116 Religion. They are loyal to the city as a scholar is to his University. This is the mood I would like to get into World-Government-Flag-Patriotism, which is now too crude. With obvious Singaporian exceptions, this Springfield civic religion is preached by every philosopher and every local atheist117. Even Sparrow Short, though he seems to hate me and the World Government, would count it as great a hardship to be banished118 from Springfield, as Dante counted it, to be banished from Florence. I wish his kind could see the World Flag as they see the Springfield Flag.
“You have wanted to understand my politics, to make it clearer to your brother in Japan. In most things the city is a symbol and pattern to me of World Unity119 and World Government and if there has been any consistency120 in my battles in the World Senate, it is because I had faith in this pattern.
“Within the range from Jew to Greek we openly trust one another’s priesthood, realizing we are all kings and priests before God. Above all races and their sects are the stars, and beneath them is the rich earth, and between these our city climbs heavenward. I am sure that before a thousand years go by, yes, before a hundred years go by, some image of 286Prince Siddartha will stand beside the image of Johnny Appleseed, whose soul was so much like his own. Our image of Johnny Appleseed would have been equally impossible in the church of St. Peter and St. Paul that stood on the site of our cathedral one hundred years ago. With such practical unity of the main forces that have quarrelled immemorially in the old lands, I have the hope that similar forces of race and sect, with the buffer state of the ocean between them, to keep them cool, may come to practical reconciliation under the World Flag:—that those that can unite under the Flag of Springfield with joy, can some day unite, the world over, under the flag of all mankind.” And so, till midnight Joseph Bartholdi Michael, the Second, talks on and on, possibly recruiting a member of his possible cabinet, if his dream comes true, of being for one term the President of the World. And the Japanese Samurai nods his gray head keeping time to the eloquence121, till the one remaining waiter gets us out of the restaurant by turning down the lights, and handing us our hats.
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converse
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| vi.谈话，谈天，闲聊；adv.相反的，相反 | |
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commissioner
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| n.（政府厅、局、处等部门）专员，长官，委员 | |
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imminent
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| adj.即将发生的，临近的，逼近的 | |
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replica
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| n.复制品 | |
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bellows
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| n.风箱；发出吼叫声，咆哮（尤指因痛苦）( bellow的名词复数 )；（愤怒地）说出（某事），大叫v.发出吼叫声，咆哮（尤指因痛苦）( bellow的第三人称单数 )；（愤怒地）说出（某事），大叫 | |
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disperse
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| vi.使分散；使消失；vt.分散；驱散 | |
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hymns
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| n.赞美诗，圣歌，颂歌( hymn的名词复数 ) | |
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heresies
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| n.异端邪说，异教( heresy的名词复数 ) | |
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tune
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| n.调子；和谐，协调；v.调音，调节，调整 | |
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hawk
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| n.鹰，骗子；鹰派成员 | |
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controversy
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| n.争论，辩论，争吵 | |
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slaughter
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| n.屠杀，屠宰；vt.屠杀，宰杀 | |
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spoke
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| n.（车轮的）辐条；轮辐；破坏某人的计划；阻挠某人的行动 v.讲，谈（speak的过去式）；说；演说；从某种观点来说 | |
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revere
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| vt.尊崇，崇敬，敬畏 | |
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reverence
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| n.敬畏，尊敬，尊严；Reverence:对某些基督教神职人员的尊称；v.尊敬，敬畏，崇敬 | |
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invoked
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| v.援引( invoke的过去式和过去分词 )；行使（权利等）；祈求救助；恳求 | |
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tribal
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| adj.部族的，种族的 | |
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conspire
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| v.密谋，（事件等）巧合，共同导致 | |
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sufficiently
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| adv.足够地，充分地 | |
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austere
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| adj.艰苦的；朴素的，朴实无华的；严峻的 | |
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gracefully
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| ad.大大方方地；优美地 | |
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antagonistic
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thoroughly
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fiery
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| adj.燃烧着的，火红的；暴躁的；激烈的 | |
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doctrine
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| n.教义；主义；学说 | |
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conspicuous
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| adj.明眼的，惹人注目的；炫耀的，摆阔气的 | |
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splendor
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| n.光彩；壮丽，华丽；显赫，辉煌 | |
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aged
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| adj.年老的，陈年的 | |
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huddled
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| 挤在一起（huddle的过去式与过去分词形式） | |
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wrought
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| v.引起；以…原料制作；运转；adj.制造的 | |
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mythical
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| adj.神话的；虚构的；想像的 | |
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cavalcade
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| n.车队等的行列 | |
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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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equestrian
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| adj.骑马的；n.马术 | |
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revel
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| vi.狂欢作乐，陶醉；n.作乐，狂欢 | |
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salute
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| vi.行礼，致意，问候，放礼炮；vt.向…致意，迎接，赞扬；n.招呼，敬礼，礼炮 | |
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37
crimson
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| n./adj.深(绯)红色(的)；vi.脸变绯红色 | |
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38
screeching
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| v.发出尖叫声( screech的现在分词 )；发出粗而刺耳的声音；高叫 | |
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39
submission
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| n.服从，投降；温顺，谦虚；提出 | |
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40
chivalry
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| n.骑士气概，侠义；（男人）对女人彬彬有礼，献殷勤 | |
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41
dagger
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| n.匕首，短剑，剑号 | |
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42
clans
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| 宗族( clan的名词复数 )； 氏族； 庞大的家族； 宗派 | |
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43
salutes
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| n.致敬，欢迎，敬礼( salute的名词复数 )v.欢迎，致敬( salute的第三人称单数 )；赞扬，赞颂 | |
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44
looms
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| n.织布机( loom的名词复数 )v.隐约出现，阴森地逼近( loom的第三人称单数 )；隐约出现，阴森地逼近 | |
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45
dome
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| n.圆屋顶，拱顶 | |
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46
vapor
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| n.蒸汽，雾气 | |
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47
iridescent
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| adj.彩虹色的，闪色的 | |
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48
brotherhood
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| n.兄弟般的关系，手中情谊 | |
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49
dynamite
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| n./vt.(用)炸药(爆破) | |
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50
anticipation
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| n.预期，预料，期望 | |
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51
zealously
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| adv.热心地；热情地；积极地；狂热地 | |
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52
vindication
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| n.洗冤，证实 | |
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53
immediate
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| adj.立即的；直接的，最接近的；紧靠的 | |
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54
spartan
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| adj.简朴的，刻苦的；n.斯巴达；斯巴达式的人 | |
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55
subdue
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| vt.制服，使顺从，征服；抑制，克制 | |
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56
virtues
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| 美德( virtue的名词复数 )； 德行； 优点； 长处 | |
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57
follies
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| 罪恶，时事讽刺剧； 愚蠢，蠢笨，愚蠢的行为、思想或做法( folly的名词复数 ) | |
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58
flinching
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| v.（因危险和痛苦）退缩，畏惧( flinch的现在分词 ) | |
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59
ushers
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| n.引座员( usher的名词复数 )；招待员；门房；助理教员v.引，领，陪同( usher的第三人称单数 ) | |
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60
Christian
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| adj.基督教徒的；n.基督教徒 | |
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61
costly
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| adj.昂贵的，价值高的，豪华的 | |
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62
monologues
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| n.（戏剧）长篇独白( monologue的名词复数 )；滔滔不绝的讲话；独角戏 | |
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63
disposition
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| n.性情，性格；意向，倾向；排列，部署 | |
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64
sprawl
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| vi.躺卧，扩张，蔓延；vt.使蔓延；n.躺卧，蔓延 | |
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65
acting
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| n.演戏，行为，假装；adj.代理的，临时的，演出用的 | |
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66
robin
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| n.知更鸟，红襟鸟 | |
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67
pointed
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| adj.尖的，直截了当的 | |
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68
discreetly
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| ad.(言行)审慎地，慎重地 | |
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69
bawls
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| v.大叫，大喊( bawl的第三人称单数 )；放声大哭；大声叫出；叫卖（货物） | |
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70
rattled
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| 慌乱的，恼火的 | |
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71
courageous
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| adj.勇敢的，有胆量的 | |
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72
alleged
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| a.被指控的，嫌疑的 | |
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73
nomination
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| n.提名，任命，提名权 | |
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74
ironies
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| n.反语( irony的名词复数 )；冷嘲；具有讽刺意味的事；嘲弄 | |
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75
overthrown
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| adj. 打翻的，推倒的，倾覆的 动词overthrow的过去分词 | |
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76
envious
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| adj.嫉妒的，羡慕的 | |
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77
freshman
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| n.大学一年级学生(可兼指男女) | |
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78
supreme
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| adj.极度的，最重要的；至高的，最高的 | |
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79
bungling
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| adj.笨拙的，粗劣的v.搞糟，完不成( bungle的现在分词 )；笨手笨脚地做；失败；完不成 | |
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80
foe
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| n.敌人，仇敌 | |
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81
gallant
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| adj.英勇的，豪侠的；(向女人)献殷勤的 | |
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82
reiteration
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| n. 重覆, 反覆, 重说 | |
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83
monarchy
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| n.君主，最高统治者；君主政体，君主国 | |
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84
knightly
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| adj. 骑士般的 adv. 骑士般地 | |
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85
deference
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| n.尊重，顺从；敬意 | |
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86
buffer
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| n.起缓冲作用的人(或物)，缓冲器；vt.缓冲 | |
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87
factions
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| 组织中的小派别，派系( faction的名词复数 ) | |
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88
reconciliation
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| n.和解，和谐，一致 | |
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89
elastic
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| n.橡皮圈，松紧带；adj.有弹性的；灵活的 | |
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90
temperaments
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| 性格( temperament的名词复数 )； （人或动物的）气质； 易冲动； （性情）暴躁 | |
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91
resonance
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| n.洪亮；共鸣；共振 | |
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92
allusion
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| n.暗示，间接提示 | |
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93
straightforward
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| adj.正直的，坦率的；易懂的，简单的 | |
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94
granite
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| adj.花岗岩，花岗石 | |
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95
versatility
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| n.多才多艺，多样性，多功能 | |
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96
elasticity
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| n.弹性，伸缩力 | |
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97
Portuguese
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| n.葡萄牙人；葡萄牙语 | |
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98
scotch
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| n.伤口，刻痕；苏格兰威士忌酒；v.粉碎，消灭，阻止；adj.苏格兰(人)的 | |
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99
subtleties
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| 细微( subtlety的名词复数 )； 精细； 巧妙； 细微的差别等 | |
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100
wed
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| v.娶，嫁，与…结婚 | |
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101
expounded
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| 论述，详细讲解( expound的过去式和过去分词 ) | |
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102
sect
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| n.派别，宗教，学派，派系 | |
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103
shrines
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| 圣地，圣坛，神圣场所( shrine的名词复数 ) | |
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104
unify
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| vt.使联合，统一；使相同，使一致 | |
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105
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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106
stimulate
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| vt.刺激，使兴奋；激励，使…振奋 | |
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107
forth
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| adv.向前；向外，往外 | |
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108
sects
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| n.宗派，教派( sect的名词复数 ) | |
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109
florist
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| n.花商；种花者 | |
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110
forum
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| n.论坛，讨论会 | |
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111
dominion
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| n.统治，管辖，支配权；领土，版图 | |
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112
devoted
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| adj.忠诚的，忠实的，热心的，献身于...的 | |
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113
citizenship
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| n.市民权，公民权，国民的义务(身份) | |
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114
patriotism
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| n.爱国精神，爱国心，爱国主义 | |
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115
Buddhism
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| n.佛教（教义） | |
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116
civic
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| adj.城市的，都市的，市民的，公民的 | |
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117
atheist
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| n.无神论者 | |
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118
banished
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| v.放逐，驱逐( banish的过去式和过去分词 ) | |
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119
unity
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| n.团结，联合，统一；和睦，协调 | |
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120
consistency
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| n.一贯性，前后一致，稳定性；(液体的)浓度 | |
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121
eloquence
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| n.雄辩；口才，修辞 | |
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