Some sixty years ago that acute thinker Lord Brougham remarked that in the clear sky of scepticism he saw only one small cloud drifting up and that was Modern Spiritualism. It was a curiously1 inverted2 simile3, for one would surely have expected him to say that in the drifting clouds of scepticism he saw one patch of clear sky, but at least it showed how conscious he was of the coming importance of the movement. Ruskin, too, an equally agile4 mind, said that his assurance of immortality5 depended upon the observed facts of Spiritualism. Scores, and indeed hundreds, of famous names could be quoted who have subscribed6 the same statement, and whose support would dignify7 any cause upon earth. They are the higher peaks who have been the first to catch the light, but the dawn will spread until none are too lowly to share it. Let us turn, therefore, and inspect this movement which is most certainly destined8 to revolutionise human thought and action as none other has done within the Christian10 era. We shall look at it both in its strength and in its weakness, for where one is dealing11 with what one knows to be true one can fearlessly insist upon the whole of the truth.
The movement which is destined to bring vitality12 to the dead and cold religions has been called "Modern Spiritualism." The "modern" is good, since the thing itself, in one form or another, is as old as history, and has always, however obscured by forms, been the red central glow in the depths of all religious ideas, permeating13 the Bible from end to end. But the word "Spiritualism" has been so befouled by wicked charlatans14, and so cheapened by many a sad incident, that one could almost wish that some such term as "psychic15 religion" would clear the subject of old prejudices, just as mesmerism, after many years of obloquy16, was rapidly accepted when its name was changed to hypnotism. On the other hand, one remembers the sturdy pioneers who have fought under this banner, and who were prepared to risk their careers, their professional success, and even their reputation for sanity17, by publicly asserting what they knew to be the truth.
Their brave, unselfish devotion must do something to cleanse18 the name for which they fought and suffered. It was they who nursed the system which promises to be, not a new religion—it is far too big for that—but part of the common heritage of knowledge shared by the whole human race. Perfected Spiritualism, however, will probably bear about the same relation to the Spiritualism of 1850 as a modern locomotive to the bubbling little kettle which heralded19 the era of steam. It will end by being rather the proof and basis of all religions than a religion in itself. We have already too many religions—but too few proofs.
Those first manifestations20 at Hydesville varied21 in no way from many of which we have record in the past, but the result arising from them differed very much, because, for the first time, it occurred to a human being not merely to listen to inexplicable22 sounds, and to fear them or marvel23 at them, but to establish communication with them. John Wesley's father might have done the same more than a century before had the thought occurred to him when he was a witness of the manifestations at Epworth in 1726. It was only when the young Fox girl struck her hands together and cried "Do as I do" that there was instant compliance24, and consequent proof of the presence of an INTELLIGENT invisible force, thus differing from all other forces of which we know. The circumstances were humble25, and even rather sordid26, upon both sides of the veil, human and spirit, yet it was, as time will more and more clearly show, one of the turning points of the world's history, greater far than the fall of thrones or the rout27 of armies. Some artist of the future will draw the scene—the sitting-room28 of the wooden, shack-like house, the circle of half-awed and half-critical neighbours, the child clapping her hands with upturned laughing face, the dark corner shadows where these strange new forces seem to lurk—forces often apparent, and now come to stay and to effect the complete revolution of human thought. We may well ask why should such great results arise from such petty sources? So argued the highbrowed philosophers of Greece and Rome when the outspoken29 Paul, with the fisherman Peter and his half-educated disciples30, traversed all their learned theories, and with the help of women, slaves, and schismatic Jews, subverted31 their ancient creeds32. One can but answer that Providence33 has its own way of attaining34 its results, and that it seldom conforms to our opinion of what is most appropriate.
We have a larger experience of such phenomena35 now, and we can define with some accuracy what it was that happened at Hydesville in the year 1848. We know that these matters are governed by law and by conditions as much as any other phenomena of the universe, though at the moment it seemed to the public to be an isolated36 and irregular outburst. On the one hand, you had a material, earth-bound spirit of a low order of development which needed a physical medium in order to be able to indicate its presence. On the other, you had that rare thing, a good physical medium. The result followed as surely as the flash follows when the electric battery and wire are both properly adjusted. Corresponding experiments, where effect, and cause duly follow, are being worked out at the present moment by Professor Crawford, of Belfast, as detailed37 in his two recent books, where he shows that there is an actual loss of weight of the medium in exact proportion to the physical phenomenon produced.1 The whole secret of mediumship on this material side appears to lie in the power, quite independent of oneself, of passively giving up some portion of one's bodily substance for the use of outside influences. Why should some have this power and some not? We do not know—nor do we know why one should have the ear for music and another not. Each is born in us, and each has little connection with our moral natures. At first it was only physical mediumship which was known, and public attention centred upon moving tables, automatic musical instruments, and other crude but obvious examples of outside influence, which were unhappily very easily imitated by rogues38. Since then we have learned that there are many forms of mediumship, so different from each other that an expert at one may have no powers at all at the other. The automatic writer, the clairvoyant39, the crystal-seer, the trance speaker, the photographic medium, the direct voice medium, and others, are all, when genuine, the manifestations of one force, which runs through varied channels as it did in the gifts ascribed to the disciples. The unhappy outburst of roguery was helped, no doubt, by the need for darkness claimed by the early experimenters—a claim which is by no means essential, since the greatest of all mediums, D. D. Home, was able by the exceptional strength of his powers to dispense40 with it. At the same time the fact that darkness rather than light, and dryness rather than moisture, are helpful to good results has been abundantly manifested, and points to the physical laws which underlie41 the phenomena. The observation made long afterwards that wireless42 telegraphy, another etheric force, acts twice as well by night as by day, may, corroborate43 the general conclusions of the early Spiritualists, while their assertion that the least harmful light is red light has a suggestive analogy in the experience of the photographer.
There is no space here for the history of the rise and development of the movement. It provoked warm adhesion and fierce opposition44 from the start. Professor Hare and Horace Greeley were among the educated minority who tested and endorsed45 its truth. It was disfigured by many grievous incidents, which may explain but does not excuse the perverse46 opposition which it encountered in so many quarters. This opposition was really largely based upon the absolute materialism47 of the age, which would not admit that there could exist at the present moment such conditions as might be accepted in the far past. When actually brought in contact with that life beyond the grave which they professed48 to believe in, these people winced49, recoiled50, and declared it impossible. The science of the day was also rooted in materialism, and discarded all its own very excellent axioms when it was faced by an entirely51 new and unexpected proposition. Faraday declared that in approaching a new subject one should make up one's mind a priori as to what is possible and what is not! Huxley said that the messages, EVEN IF TRUE, "interested him no more than the gossip of curates in a cathedral city." Darwin said: "God help us if we are to believe such things." Herbert Spencer declared against it, but had no time to go into it. At the same time all science did not come so badly out of the ordeal52. As already mentioned, Professor Hare, of Philadelphia, inventor, among other things, of the oxy-hydrogen blow-pipe, was the first man of note who had the moral courage, after considerable personal investigation53, to declare that these new and strange developments were true. He was followed by many medical men, both in America and in Britain, including Dr. Elliotson, one of the leaders of free thought in this country. Professor Crookes, the most rising chemist in Europe, Dr. Russel Wallace the great naturalist54, Varley the electrician, Flammarion the French astronomer55, and many others, risked their scientific reputations in their brave assertions of the truth. These men were not credulous56 fools. They saw and deplored57 the existence of frauds. Crookes' letters upon the subject are still extant. In very many cases it was the Spiritualists themselves who exposed the frauds. They laughed, as the public laughed, at the sham58 Shakespeares and vulgar Caesars who figured in certain seance rooms. They deprecated also the low moral tone which would turn such powers to prophecies about the issue of a race or the success of a speculation59. But they had that broader vision and sense of proportion which assured them that behind all these follies60 and frauds there lay a mass of solid evidence which could not be shaken, though like all evidence, it had to be examined before it could be appreciated. They were not such simpletons as to be driven away from a great truth because there are some dishonest camp followers61 who hang upon its skirts.
A great centre of proof and of inspiration lay during those early days in Mr. D. D. Home, a Scottish-American, who possessed62 powers which make him one of the most remarkable63 personalities64 of whom we have any record. Home's life, written by his second wife, is a book which deserves very careful reading. This man, who in some aspects was more than a man, was before the public for nearly thirty years. During that time he never received payment for his services, and was always ready, to put himself at the disposal of any bona-fide and reasonable enquirer65. His phenomena were produced in full light, and it was immaterial to him whether the sittings were in his own rooms or in those of his friends. So high were his principles that upon one occasion, though he was a man of moderate means and less than moderate health, he refused the princely fee of two thousand pounds offered for a single sitting by the union Circle in Paris.
As to his powers, they seem to have included every form of mediumship in the highest degree—self-levitation, as witnessed by hundreds of credible66 witnesses; the handling of fire, with the power of conferring like immunity67 upon others; the movement without human touch of heavy objects; the visible materialisation of spirits; miracles of healing; and messages from the dead, such as that which converted the hard-headed Scot, Robert Chambers68, when Home repeated to him the actual dying words of his young daughter. All this came from a man of so sweet a nature and of so charitable a disposition69, that the union of all qualities would seem almost to justify70 those who, to Home's great embarrassment71, were prepared to place him upon a pedestal above humanity.
The genuineness of his psychic powers has never been seriously questioned, and was as well recognised in Rome and Paris as in London. One incident only darkened his career, and it, was one in which he was blameless, as anyone who carefully weighs the evidence must admit. I allude73 to the action taken against him by Mrs. Lyon, who, after adopting him as her son and settling a large sum of money upon him, endeavoured to regain74, and did regain, this money by her unsupported assertion that he had persuaded her illicitly75 to make him the allowance. The facts of his life are, in my judgment76, ample proof of the truth of the Spiritualist position, if no other proof at all had been available. It is to be remarked in the career of this entirely honest and unvenal medium that he had periods in his life when his powers deserted77 him completely, that he could foresee these lapses79, and that, being honest and unvenal, he simply abstained80 from all attempts until the power returned. It is this intermittent81 character of the gift which is, in my opinion, responsible for cases when a medium who has passed the most rigid82 tests upon certain occasions is afterwards detected in simulating, very clumsily, the results which he had once successfully accomplished83. The real power having failed, he has not the moral courage to admit it, nor the self-denial to forego his fee which he endeavours to earn by a travesty84 of what was once genuine. Such an explanation would cover some facts which otherwise are hard to reconcile. We must also admit that some mediums are extremely irresponsible and feather-headed people. A friend of mine, who sat with Eusapia Palladino, assured me that he saw her cheat in the most childish and bare-faced fashion, and yet immediately afterwards incidents occurred which were absolutely beyond any, normal powers to produce.
Apart from Home, another episode which marks a stage in the advance of this movement was the investigation and report by the Dialectical Society in the year 1869. This body was composed of men of various learned professions who gathered together to investigate the alleged85 facts, and ended by reporting that they really WERE facts. They were unbiased, and their conclusions were founded upon results which were very soberly set forth86 in their report, a most convincing document which, even now in 1919, after the lapse78 of fifty years, is far more intelligent than the greater part of current opinion upon this subject. None the less, it was greeted by a chorus of ridicule87 by the ignorant Press of that day, who, if the same men had come to the opposite conclusion in spite of the evidence, would have been ready to hail their verdict as the undoubted end of a pernicious movement.
In the early days, about 1863, a book was written by Mrs. de Morgan, the wife of the well-known mathematician88 Professor de Morgan, entitled "From Matter to Spirit." There is a sympathetic preface by the husband. The book is still well worth reading, for it is a question whether anyone has shown greater brain power in treating the subject. In it the prophecy is made that as the movement develops the more material phenomena will decrease and their place be taken by the more spiritual, such as automatic writing. This forecast has been fulfilled, for though physical mediums still exist the other more subtle forms greatly predominate, and call for far more discriminating89 criticism in judging their value and their truth. Two very convincing forms of mediumship, the direct voice and spirit photography, have also become prominent. Each of these presents such proof that it is impossible for the sceptic to face them, and he can only avoid them by ignoring them.
In the case of the direct voice one of the leading exponents90 is Mrs. French, an amateur medium in America, whose work is described both by Mr. Funk and Mr. Randall. She is a frail91 elderly lady, yet in her presence the most masculine and robust92 voices make communications, even when her own mouth is covered. I have myself investigated the direct voice in the case of four different mediums, two of them amateurs, and can have no doubt of the reality of the voices, and that they are not the effect of ventriloquism. I was more struck by the failures than by the successes, and cannot easily forget the passionate93 pantings with which some entity94 strove hard to reveal his identity to me, but without success. One of these mediums was tested afterwards by having the mouth filled with coloured water, but the voice continued as before.
As to spirit photography, the most successful results are obtained by the Crewe circle in England, under the mediumship of Mr. Hope and Mrs. Buxton.2 I have seen scores of these photographs, which in several cases reproduce exact images of the dead which do not correspond with any pictures of them taken during life. I have seen father, mother, and dead soldier son, all taken together with the dead son looking far the happier and not the least substantial of the three. It is in these varied forms of proof that the impregnable strength of the evidence lies, for how absurd do explanations of telepathy, unconscious cerebration or cosmic memory become when faced by such phenomena as spirit photography, materialisation, or the direct voice. Only one hypothesis can cover every branch of these manifestations, and that is the system of extraneous95 life and action which has always, for seventy years, held the field for any reasonable mind which had impartially96 considered the facts.
I have spoken of the need for careful and cool-headed analysis in judging the evidence where automatic writing is concerned. One is bound to exclude spirit explanations until all natural ones have been exhausted97, though I do not include among natural ones the extreme claims of far-fetched telepathy such as that another person can read in your thoughts things of which you were never yourself aware. Such explanations are not explanations, but mystifications and absurdities98, though they seem to have a special attraction for a certain sort of psychical99 researcher, who is obviously destined to go on researching to the end of time, without ever reaching any conclusion save that of the patience of those who try to follow his reasoning. To give a good example of valid100 automatic script, chosen out of many which I could quote, I would draw the reader's attention to the facts as to the excavations101 at Glastonbury, as detailed in "The Gate of Remembrance" by Mr. Bligh Bond. Mr. Bligh Bond, by the way, is not a Spiritualist, but the same cannot be said of the writer of the automatic script, an amateur medium, who was able to indicate the secrets of the buried abbey, which were proved to be correct when the ruins were uncovered. I can truly say that, though I have read much of the old monastic life, it has never been brought home to me so closely as by the messages and descriptions of dear old Brother Johannes, the earth-bound spirit—earthbound by his great love for the old abbey in which he had spent his human life. This book, with its practical sequel, may be quoted as an excellent example of automatic writing at its highest, for what telepathic explanation can cover the detailed description of objects which lie unseen by any human eye? It must be admitted, however, that in automatic writing you are at one end of the telephone, if one may use such a simile, and you have, no assurance as to who is at the other end. You may have wildly false messages suddenly interpolated among truthful102 ones—messages so detailed in their mendacity that it is impossible to think that they are not deliberately103 false. When once we have accepted the central fact that spirits change little in essentials when leaving the body, and that in consequence the world is infested104 by many low and mischievous105 types, one can understand that these untoward106 incidents are rather a confirmation107 of Spiritualism than an argument against it. Personally I have received and have been deceived by several such messages. At the same time I can say that after an experience of thirty years of such communications I have never known a blasphemous108, an obscene or an unkind sentence come through. I admit, however, that I have heard of such cases. Like attracts like, and one should know one's human company before one joins in such intimate and reverent109 rites110. In clairvoyance111 the same sudden inexplicable deceptions112 appear. I have closely followed the work of one female medium, a professional, whose results are so extraordinarily113 good that in a favourable114 case she will give the full names of the deceased as well as the most definite and convincing test messages. Yet among this splendid series of results I have notes of several in which she was a complete failure and absolutely wrong upon essentials. How can this be explained? We can only answer that conditions were obviously not propitious115, but why or how are among the many problems of the future. It is a profound and most complicated subject, however easily it may be settled by the "ridiculous nonsense" school of critics. I look at the row of books upon the left of my desk as I write—ninety-six solid volumes, many of them annotated116 and well thumbed, and yet I know that I am like a child wading117 ankle deep in the margin118 of an illimitable ocean. But this, at least, I have very clearly realised, that the ocean is there and that the margin is part of it, and that down that shelving shore the human race is destined to move slowly to deeper waters. In the next chapter, I will endeavour to show what is the purpose of the Creator in this strange revelation of new intelligent forces impinging upon our planet. It is this view of the question which must justify the claim that this movement, so long the subject of sneers119 and ridicule, is absolutely the most important development in the whole history of the human race, so important that, if we could conceive one single man discovering and publishing it, he would rank before Christopher Columbus as a discoverer of new worlds, before Paul as a teacher of new religious truths, and before Isaac Newton as a student of the laws of the Universe.
Before opening up this subject there is one consideration which should have due weight, and yet seems continually to be overlooked. The differences between various sects120 are a very small thing as compared to the great eternal duel121 between materialism and the spiritual view of the Universe. That is the real fight. It is a fight in which the Churches championed the anti-material view, but they have done it so unintelligently, and have been continually placed in such false positions, that they have always been losing. Since the days of Hume and Voltaire and Gibbon the fight has slowly but steadily122 rolled in favour of the attack. Then came Darwin, showing with apparent truth, that man has never fallen but always risen. This cut deep into the philosophy of orthodoxy, and it is folly123 to deny it. Then again came the so-called "Higher Criticism," showing alleged flaws and cracks in the very foundations. All this time the churches were yielding ground, and every retreat gave a fresh jumping-off place for a new assault. It has gone so far that at the present moment a very large section of the people of this country, rich and poor, are out of all sympathy not only with the churches but with the whole Spiritual view. Now, we intervene with our positive knowledge and actual proof—an ally so powerful that we are capable of turning the whole tide of battle and rolling it back for ever against materialism. We can say: "We will meet you on your own ground and show you by material and scientific tests that the soul and personality survive." That is the aim of Psychic Science, and it has been fully72 attained124. It means an end to materialism for ever. And yet this movement, this Spiritual movement, is hooted125 at and reviled126 by Rome, by Canterbury and even by Little Bethel, each of them for once acting127 in concert, and including in their battle line such strange allies as the Scientific Agnostics and the militant128 Free-thinkers. Father Vaughan and the Bishop129 of London, the Rev9. F. B. Meyer and Mr. Clodd, "The Church Times" and "The Freethinker," are united in battle, though they fight with very different battle cries, the one declaring that the thing is of the devil, while the other is equally clear that it does not exist at all. The opposition of the materialists is absolutely intelligent since it is clear that any man who has spent his life in saying "No" to all extramundane forces is, indeed, in a pitiable position when, after many years, he has to recognise that his whole philosophy is built upon sand and that "Yes" was the answer from the beginning. But as to the religious bodies, what words can express their stupidity and want of all proportion in not running halfway130 and more to meet the greatest ally who has ever intervened to change their defeat into victory? What gifts this all-powerful ally brings with him, and what are the terms of his alliance, will now be considered.
点击
收听单词发音
收听单词发音 |
1
curiously
|
|
| adv.有求知欲地；好问地；奇特地 | |
参考例句： |
|
|
|
|
2
inverted
|
|
| adj.反向的，倒转的v.使倒置，使反转( invert的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
3
simile
|
|
| n.直喻，明喻 | |
参考例句： |
|
|
|
|
4
agile
|
|
| adj.敏捷的，灵活的 | |
参考例句： |
|
|
|
|
5
immortality
|
|
| n.不死，不朽 | |
参考例句： |
|
|
|
|
6
subscribed
|
|
| v.捐助( subscribe的过去式和过去分词 )；签署，题词；订阅；同意 | |
参考例句： |
|
|
|
|
7
dignify
|
|
| vt.使有尊严；使崇高；给增光 | |
参考例句： |
|
|
|
|
8
destined
|
|
| adj.命中注定的；(for)以…为目的地的 | |
参考例句： |
|
|
|
|
9
rev
|
|
| v.发动机旋转，加快速度 | |
参考例句： |
|
|
|
|
10
Christian
|
|
| adj.基督教徒的；n.基督教徒 | |
参考例句： |
|
|
|
|
11
dealing
|
|
| n.经商方法，待人态度 | |
参考例句： |
|
|
|
|
12
vitality
|
|
| n.活力，生命力，效力 | |
参考例句： |
|
|
|
|
13
permeating
|
|
| 弥漫( permeate的现在分词 )； 遍布； 渗入； 渗透 | |
参考例句： |
|
|
|
|
14
charlatans
|
|
| n.冒充内行者，骗子( charlatan的名词复数 ) | |
参考例句： |
|
|
|
|
15
psychic
|
|
| n.对超自然力敏感的人；adj.有超自然力的 | |
参考例句： |
|
|
|
|
16
obloquy
|
|
| n.斥责，大骂 | |
参考例句： |
|
|
|
|
17
sanity
|
|
| n.心智健全，神智正常，判断正确 | |
参考例句： |
|
|
|
|
18
cleanse
|
|
| vt.使清洁，使纯洁，清洗 | |
参考例句： |
|
|
|
|
19
heralded
|
|
| v.预示( herald的过去式和过去分词 )；宣布（好或重要） | |
参考例句： |
|
|
|
|
20
manifestations
|
|
| n.表示，显示（manifestation的复数形式） | |
参考例句： |
|
|
|
|
21
varied
|
|
| adj.多样的，多变化的 | |
参考例句： |
|
|
|
|
22
inexplicable
|
|
| adj.无法解释的，难理解的 | |
参考例句： |
|
|
|
|
23
marvel
|
|
| vi.(at)惊叹vt.感到惊异；n.令人惊异的事 | |
参考例句： |
|
|
|
|
24
compliance
|
|
| n.顺从；服从；附和；屈从 | |
参考例句： |
|
|
|
|
25
humble
|
|
| adj.谦卑的，恭顺的；地位低下的；v.降低，贬低 | |
参考例句： |
|
|
|
|
26
sordid
|
|
| adj.肮脏的，不干净的，卑鄙的，暗淡的 | |
参考例句： |
|
|
|
|
27
rout
|
|
| n.溃退，溃败；v.击溃，打垮 | |
参考例句： |
|
|
|
|
28
sitting-room
|
|
| n.（BrE）客厅，起居室 | |
参考例句： |
|
|
|
|
29
outspoken
|
|
| adj.直言无讳的，坦率的，坦白无隐的 | |
参考例句： |
|
|
|
|
30
disciples
|
|
| n.信徒( disciple的名词复数 )；门徒；耶稣的信徒；（尤指）耶稣十二门徒之一 | |
参考例句： |
|
|
|
|
31
subverted
|
|
| v.颠覆，破坏（政治制度、宗教信仰等）( subvert的过去式和过去分词 )；使（某人）道德败坏或不忠 | |
参考例句： |
|
|
|
|
32
creeds
|
|
| （尤指宗教）信条，教条( creed的名词复数 ) | |
参考例句： |
|
|
|
|
33
providence
|
|
| n.深谋远虑，天道，天意；远见；节约；上帝 | |
参考例句： |
|
|
|
|
34
attaining
|
|
| （通常经过努力）实现( attain的现在分词 )； 达到； 获得； 达到（某年龄、水平、状况） | |
参考例句： |
|
|
|
|
35
phenomena
|
|
| n.现象 | |
参考例句： |
|
|
|
|
36
isolated
|
|
| adj.与世隔绝的 | |
参考例句： |
|
|
|
|
37
detailed
|
|
| adj.详细的，详尽的，极注意细节的，完全的 | |
参考例句： |
|
|
|
|
38
rogues
|
|
| n.流氓( rogue的名词复数 )；无赖；调皮捣蛋的人；离群的野兽 | |
参考例句： |
|
|
|
|
39
clairvoyant
|
|
| adj.有预见的；n.有预见的人 | |
参考例句： |
|
|
|
|
40
dispense
|
|
| vt.分配，分发；配(药)，发(药)；实施 | |
参考例句： |
|
|
|
|
41
underlie
|
|
| v.位于...之下，成为...的基础 | |
参考例句： |
|
|
|
|
42
wireless
|
|
| adj.无线的；n.无线电 | |
参考例句： |
|
|
|
|
43
corroborate
|
|
| v.支持，证实，确定 | |
参考例句： |
|
|
|
|
44
opposition
|
|
| n.反对，敌对 | |
参考例句： |
|
|
|
|
45
endorsed
|
|
| vt.& vi.endorse的过去式或过去分词形式v.赞同( endorse的过去式和过去分词 )；在（尤指支票的）背面签字；在（文件的）背面写评论；在广告上说本人使用并赞同某产品 | |
参考例句： |
|
|
|
|
46
perverse
|
|
| adj.刚愎的；坚持错误的，行为反常的 | |
参考例句： |
|
|
|
|
47
materialism
|
|
| n.［哲］唯物主义，唯物论；物质至上 | |
参考例句： |
|
|
|
|
48
professed
|
|
| 公开声称的，伪称的，已立誓信教的 | |
参考例句： |
|
|
|
|
49
winced
|
|
| 赶紧避开，畏缩( wince的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
50
recoiled
|
|
| v.畏缩( recoil的过去式和过去分词 )；退缩；报应；返回 | |
参考例句： |
|
|
|
|
51
entirely
|
|
| ad.全部地，完整地；完全地，彻底地 | |
参考例句： |
|
|
|
|
52
ordeal
|
|
| n.苦难经历，（尤指对品格、耐力的）严峻考验 | |
参考例句： |
|
|
|
|
53
investigation
|
|
| n.调查，调查研究 | |
参考例句： |
|
|
|
|
54
naturalist
|
|
| n.博物学家(尤指直接观察动植物者) | |
参考例句： |
|
|
|
|
55
astronomer
|
|
| n.天文学家 | |
参考例句： |
|
|
|
|
56
credulous
|
|
| adj.轻信的，易信的 | |
参考例句： |
|
|
|
|
57
deplored
|
|
| v.悲叹，痛惜，强烈反对( deplore的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
58
sham
|
|
| n./adj.假冒(的)，虚伪(的) | |
参考例句： |
|
|
|
|
59
speculation
|
|
| n.思索，沉思；猜测；投机 | |
参考例句： |
|
|
|
|
60
follies
|
|
| 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 ) | |
参考例句： |
|
|
|
|
61
followers
|
|
| 追随者( follower的名词复数 )； 用户； 契据的附面； 从动件 | |
参考例句： |
|
|
|
|
62
possessed
|
|
| adj.疯狂的；拥有的，占有的 | |
参考例句： |
|
|
|
|
63
remarkable
|
|
| adj.显著的，异常的，非凡的，值得注意的 | |
参考例句： |
|
|
|
|
64
personalities
|
|
| n. 诽谤，（对某人容貌、性格等所进行的）人身攻击； 人身攻击；人格, 个性, 名人( personality的名词复数 ) | |
参考例句： |
|
|
|
|
65
enquirer
|
|
| 寻问者，追究者 | |
参考例句： |
|
|
|
|
66
credible
|
|
| adj.可信任的，可靠的 | |
参考例句： |
|
|
|
|
67
immunity
|
|
| n.优惠；免除；豁免，豁免权 | |
参考例句： |
|
|
|
|
68
chambers
|
|
| n.房间( chamber的名词复数 )；（议会的）议院；卧室；会议厅 | |
参考例句： |
|
|
|
|
69
disposition
|
|
| n.性情，性格；意向，倾向；排列，部署 | |
参考例句： |
|
|
|
|
70
justify
|
|
| vt.证明…正当(或有理)，为…辩护 | |
参考例句： |
|
|
|
|
71
embarrassment
|
|
| n.尴尬；使人为难的人(事物)；障碍；窘迫 | |
参考例句： |
|
|
|
|
72
fully
|
|
| adv.完全地，全部地，彻底地；充分地 | |
参考例句： |
|
|
|
|
73
allude
|
|
| v.提及，暗指 | |
参考例句： |
|
|
|
|
74
regain
|
|
| vt.重新获得，收复，恢复 | |
参考例句： |
|
|
|
|
75
illicitly
|
|
| 违法地，不正地 | |
参考例句： |
|
|
|
|
76
judgment
|
|
| n.审判；判断力，识别力，看法，意见 | |
参考例句： |
|
|
|
|
77
deserted
|
|
| adj.荒芜的，荒废的，无人的，被遗弃的 | |
参考例句： |
|
|
|
|
78
lapse
|
|
| n.过失，流逝，失效，抛弃信仰，间隔；vi.堕落，停止，失效，流逝；vt.使失效 | |
参考例句： |
|
|
|
|
79
lapses
|
|
| n.失误，过失( lapse的名词复数 )；小毛病；行为失检；偏离正道v.退步( lapse的第三人称单数 )；陷入；倒退；丧失 | |
参考例句： |
|
|
|
|
80
abstained
|
|
| v.戒（尤指酒），戒除( abstain的过去式和过去分词 )；弃权（不投票） | |
参考例句： |
|
|
|
|
81
intermittent
|
|
| adj.间歇的，断断续续的 | |
参考例句： |
|
|
|
|
82
rigid
|
|
| adj.严格的，死板的；刚硬的，僵硬的 | |
参考例句： |
|
|
|
|
83
accomplished
|
|
| adj.有才艺的；有造诣的；达到了的 | |
参考例句： |
|
|
|
|
84
travesty
|
|
| n.歪曲，嘲弄，滑稽化 | |
参考例句： |
|
|
|
|
85
alleged
|
|
| a.被指控的，嫌疑的 | |
参考例句： |
|
|
|
|
86
forth
|
|
| adv.向前；向外，往外 | |
参考例句： |
|
|
|
|
87
ridicule
|
|
| v.讥讽，挖苦；n.嘲弄 | |
参考例句： |
|
|
|
|
88
mathematician
|
|
| n.数学家 | |
参考例句： |
|
|
|
|
89
discriminating
|
|
| a.有辨别能力的 | |
参考例句： |
|
|
|
|
90
exponents
|
|
| n.倡导者( exponent的名词复数 )；说明者；指数；能手 | |
参考例句： |
|
|
|
|
91
frail
|
|
| adj.身体虚弱的；易损坏的 | |
参考例句： |
|
|
|
|
92
robust
|
|
| adj.强壮的，强健的，粗野的，需要体力的，浓的 | |
参考例句： |
|
|
|
|
93
passionate
|
|
| adj.热情的，热烈的，激昂的，易动情的，易怒的，性情暴躁的 | |
参考例句： |
|
|
|
|
94
entity
|
|
| n.实体，独立存在体，实际存在物 | |
参考例句： |
|
|
|
|
95
extraneous
|
|
| adj.体外的；外来的；外部的 | |
参考例句： |
|
|
|
|
96
impartially
|
|
| adv.公平地，无私地 | |
参考例句： |
|
|
|
|
97
exhausted
|
|
| adj.极其疲惫的，精疲力尽的 | |
参考例句： |
|
|
|
|
98
absurdities
|
|
| n.极端无理性( absurdity的名词复数 )；荒谬；谬论；荒谬的行为 | |
参考例句： |
|
|
|
|
99
psychical
|
|
| adj.有关特异功能现象的；有关特异功能官能的；灵魂的；心灵的 | |
参考例句： |
|
|
|
|
100
valid
|
|
| adj.有确实根据的；有效的；正当的，合法的 | |
参考例句： |
|
|
|
|
101
excavations
|
|
| n.挖掘( excavation的名词复数 )；开凿；开凿的洞穴（或山路等）；（发掘出来的）古迹 | |
参考例句： |
|
|
|
|
102
truthful
|
|
| adj.真实的，说实话的，诚实的 | |
参考例句： |
|
|
|
|
103
deliberately
|
|
| adv.审慎地；蓄意地；故意地 | |
参考例句： |
|
|
|
|
104
infested
|
|
| adj.为患的，大批滋生的（常与with搭配）v.害虫、野兽大批出没于( infest的过去式和过去分词 )；遍布于 | |
参考例句： |
|
|
|
|
105
mischievous
|
|
| adj.调皮的，恶作剧的，有害的，伤人的 | |
参考例句： |
|
|
|
|
106
untoward
|
|
| adj.不利的，不幸的，困难重重的 | |
参考例句： |
|
|
|
|
107
confirmation
|
|
| n.证实，确认，批准 | |
参考例句： |
|
|
|
|
108
blasphemous
|
|
| adj.亵渎神明的，不敬神的 | |
参考例句： |
|
|
|
|
109
reverent
|
|
| adj.恭敬的，虔诚的 | |
参考例句： |
|
|
|
|
110
rites
|
|
| 仪式，典礼( rite的名词复数 ) | |
参考例句： |
|
|
|
|
111
clairvoyance
|
|
| n.超人的洞察力 | |
参考例句： |
|
|
|
|
112
deceptions
|
|
| 欺骗( deception的名词复数 )； 骗术，诡计 | |
参考例句： |
|
|
|
|
113
extraordinarily
|
|
| adv.格外地；极端地 | |
参考例句： |
|
|
|
|
114
favourable
|
|
| adj.赞成的，称赞的，有利的，良好的，顺利的 | |
参考例句： |
|
|
|
|
115
propitious
|
|
| adj.吉利的；顺利的 | |
参考例句： |
|
|
|
|
116
annotated
|
|
| v.注解，注释( annotate的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
117
wading
|
|
| （从水、泥等）蹚，走过，跋( wade的现在分词 ) | |
参考例句： |
|
|
|
|
118
margin
|
|
| n.页边空白；差额；余地，余裕；边，边缘 | |
参考例句： |
|
|
|
|
119
sneers
|
|
| 讥笑的表情（言语）( sneer的名词复数 ) | |
参考例句： |
|
|
|
|
120
sects
|
|
| n.宗派，教派( sect的名词复数 ) | |
参考例句： |
|
|
|
|
121
duel
|
|
| n./v.决斗；(双方的)斗争 | |
参考例句： |
|
|
|
|
122
steadily
|
|
| adv.稳定地；不变地；持续地 | |
参考例句： |
|
|
|
|
123
folly
|
|
| n.愚笨，愚蠢，蠢事，蠢行，傻话 | |
参考例句： |
|
|
|
|
124
attained
|
|
| （通常经过努力）实现( attain的过去式和过去分词 )； 达到； 获得； 达到（某年龄、水平、状况） | |
参考例句： |
|
|
|
|
125
hooted
|
|
| （使）作汽笛声响，作汽车喇叭声( hoot的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
126
reviled
|
|
| v.辱骂，痛斥( revile的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
127
acting
|
|
| n.演戏，行为，假装；adj.代理的，临时的，演出用的 | |
参考例句： |
|
|
|
|
128
militant
|
|
| adj.激进的，好斗的；n.激进分子，斗士 | |
参考例句： |
|
|
|
|
129
bishop
|
|
| n.主教，（国际象棋）象 | |
参考例句： |
|
|
|
|
130
halfway
|
|
| adj.中途的，不彻底的，部分的；adv.半路地，在中途，在半途 | |
参考例句： |
|
|
|
| 欢迎访问英文小说网 |