Virgil says (“?neid,” book vi. 727):
Mens agitat molem et magno se corpore miscet.
This active mind infused, through all the space
Unites and mingles1 with the mighty2 mass.
— Dryden.
Virgil said well: and Benedict Spinoza, who has not the brilliancy of Virgil, nor his merit, is compelled to acknowledge an intelligence presiding over all. Had he denied this, I should have said to him: Benedict, you are a fool; you possess intelligence, and you deny it, and to whom do you deny it?
In the year 1770, there appeared a man, in some respects far superior to Spinoza, as eloquent3 as the Jewish Hollander is dry, less methodical, but infinitely4 more perspicuous; perhaps equal to him in mathematical science; but without the ridiculous affectation of applying mathematical reasonings to metaphysical and moral subjects. The man I mean is the author of the “System of Nature.” He assumed the name of Mirabaud, the secretary of the French Academy. Alas5! the worthy6 secretary was incapable7 of writing a single page of the book of our formidable opponent. I would recommend all you who are disposed to avail yourselves of your reason and acquire instruction, to read the following eloquent though dangerous passage from the “System of Nature.” (Part II. v. 153.)
It is contended that animals furnish us with a convincing evidence that there is some powerful cause of their existence; the admirable adaptation of their different parts, mutually receiving and conferring aid towards accomplishing their functions, and maintaining in health and vigor8 the entire being, announce to us an artificer uniting power to wisdom. Of the power of nature, it is impossible for us to doubt; she produces all the animals that we see by the help of combinations of that matter, which is in incessant9 action; the adaptation of the parts of these animals is the result of the necessary laws of their nature, and of their combination. When the adaptation ceases, the animal is necessarily destroyed. What then becomes of the wisdom, the intelligence, or the goodness of that alleged10 cause, to which was ascribed all the honor of this boasted adaptation? Those animals of so wonderful a structure as to be pronounced the works of an immutable11 God, do not they undergo incessant changes; and do not they end in decay and destruction? Where is the wisdom, the goodness, the foresight12, the immutability13 of an artificer, whose sole object appears to be to derange14 and destroy the springs of those machines which are proclaimed to be masterpieces of his power and skill? If this God cannot act otherwise than thus, he is neither free nor omnipotent15. If his will changes, he is not immutable. If he permits machines, which he has endowed with sensibility, to experience pain, he is deficient16 in goodness. If he has been unable to render his productions solid and durable17, he is deficient in skill. Perceiving as we do the decay and ruin not only of all animals, but of all the other works of deity18, we cannot but inevitably19 conclude, either that everything performed in the course of nature is absolutely necessary — the unavoidable result of its imperative20 and insuperable laws, or that the artificer who impels21 her various operations is destitute23 of plan, of power, of constancy, of skill, and of goodness.
“Man, who considers himself the master-work of the Divinity, supplies us more readily and completely than any other production, with evidence of the incapacity or malignity24 of his pretended author. In this being, possessed25 of feeling, intuition, and reason, which considers itself as the perpetual object of divine partiality, and forms its God on the model of itself, we see a machine more changeable, more frail26, more liable to derangement27 from its extraordinary complication, than that of the coarsest and grossest beings. Beasts, which are destitute of our mental powers and acquirements; plants, which merely vegetate29; stones, which are unendowed with sensation, are, in many respects, beings far more favored than man. They are, at least, exempt30 from distress31 of mind, from the tortures of thought, and corrosions32 of care, to which the latter is a victim. Who would not prefer being a mere28 unintelligent animal, or a senseless stone, when his thoughts revert33 to the irreparable loss of an object dearly beloved? Would it not be infinitely more desirable to be an inanimate mass, than the gloomy votary34 and victim of superstition35, trembling under the present yoke36 of his diabolical37 deity, and anticipating infinite torments38 in a future existence? Beings destitute of sensation, life, memory, and thought experience no affliction from the idea of what is past, present, or to come; they do not believe there is any danger of incurring39 eternal torture for inaccurate40 reasoning; which is believed, however, by many of those favored beings who maintain that the great architect of the world has created the universe for themselves.
“Let us not be told that we have no idea of a work without having that of the artificer distinguished41 from the work. Nature is not a work. She has always existed of herself. Every process takes place in her bosom42. She is an immense manufactory, provided with materials, and she forms the instruments by which she acts; all her works are effects of her own energy, and of agents or causes which she frames, contains, and impels. Eternal, uncreated elements — elements indestructible, ever in motion, and combining in exquisite43 and endless diversity, originate all the beings and all the phenomena44 that we behold45; all the effects, good or evil, that we feel; the order or disorder46 which we distinguish, merely by different modes in which they affect ourselves; and, in a word, all those wonders which excite our meditation47 and confound our reasoning. These elements, in order to effect objects thus comprehensive and important, require nothing beyond their own properties, individual or combined, and the motion essential to their very existence; and thus preclude48 the necessity of recurring49 to an unknown artificer, in order to arrange, mould, combine, preserve, and dissolve them.
“But, even admitting for a moment, that it is impossible to conceive of the universe without an artificer who formed it, and who preserves and watches over his work, where shall we place that artificer? Shall he be within or without the universe? Is he matter or motion? Or is he mere space, nothingness, vacuity50? In each of these cases, he will either be nothing, or he will be comprehended in nature, and subjected to her laws. If he is in nature, I think I see in her only matter in motion, and cannot but thence conclude that the agent impelling51 her is corporeal52 and material, and that he is consequently liable to dissolution. If this agent is out of nature, then I have no idea of what place he can occupy, nor of an immaterial being, nor of the manner in which a spirit, without extension, can operate upon the matter from which it is separated. Those unknown tracts53 of space which imagination has placed beyond the visible world may be considered as having no existence for a being who can scarcely see to the distance of his own feet; the ideal power which inhabits them can never be represented to my mind, unless when my imagination combines at random54 the fantastic colors which it is always forced to employ in the world on which I am. In this case, I shall merely reproduce in idea what my senses have previously55 actually perceived; and that God, which I, as it were, compel myself to distinguish from nature, and to place beyond her circuit, will ever, in opposition56 to all my efforts, necessarily withdraw within it.
“It will be observed and insisted upon by some that if a statue or a watch were shown to a savage57 who had never seen them, he would inevitably acknowledge that they were the productions of some intelligent agent, more powerful and ingenious than himself; and hence it will be inferred that we are equally bound to acknowledge that the machine of the universe, that man, that the phenomena of nature, are the productions of an agent, whose intelligence and power are far superior to our own.
“I answer, in the first place, that we cannot possibly doubt either the great power or the great skill of nature; we admire her skill as often as we are surprised by the extended, varied58 and complicated effects which we find in those of her works that we take the pains to investigate; she is not, however, either more or less skilful59 in any one of her works than in the rest. We no more comprehend how she could produce a stone or a piece of metal than how she could produce a head organized like that of Newton. We call that man skilful who can perform things which we are unable to perform ourselves. Nature can perform everything; and when anything exists, it is a proof that she was able to make it. Thus, it is only in relation to ourselves that we ever judge nature to be skilful; we compare it in those cases with ourselves; and, as we possess a quality which we call intelligence, by the aid of which we produce works, in which we display our skill, we thence conclude that the works of nature, which must excite our astonishment60 and admiration61, are not in fact hers, but the productions of an artificer, intelligent like ourselves, and whose intelligence we proportion, in our minds, to the degree of astonishment excited in us by his works; that is, in fact, to our own weakness and ignorance.”
See the reply to these arguments under the articles on “Atheism” and “God,” and in the following section, written long before the “System of Nature.”
§ II.
If a clock is not made in order to tell the time of the day, I will then admit that final causes are nothing but chimeras62, and be content to go by the name of a final-cause-finder — in plain language, fool — to the end of my life.
All the parts, however, of that great machine, the world, seem made for one another. Some philosophers affect to deride63 final causes, which were rejected, they tell us, by Epicurus and Lucretius. But it seems to me that Epicurus and Lucretius rather merit the derision. They tell you that the eye is not made to see; but that, since it was found out that eyes were capable of being used for that purpose, to that purpose they have been applied64. According to them, the mouth is not formed to speak and eat, nor the stomach to digest, nor the heart to receive the blood from the veins65 and impel22 it through the arteries66, nor the feet to walk, nor the ears to hear. Yet, at the same time, these very shrewd and consistent persons admitted that tailors made garments to clothe them, and masons built houses to lodge67 them; and thus ventured to deny nature — the great existence, the universal intelligence — what they conceded to the most insignificant68 artificers employed by themselves.
The doctrine69 of final causes ought certainly to be preserved from being abused. We have already remarked that M. le Prieur, in the “Spectator of Nature,” contends in vain that the tides were attached to the ocean to enable ships to enter more easily into their ports, and to preserve the water from corruption70; he might just as probably and successfully have urged that legs were made to wear boots, and noses to bear spectacles.
In order to satisfy ourselves of the truth of a final cause, in any particular instance, it is necessary that the effect produced should be uniform and invariably in time and place. Ships have not existed in all times and upon all seas; accordingly, it cannot be said that the ocean was made for ships. It is impossible not to perceive how ridiculous it would be to maintain that nature had toiled71 on from the very beginning of time to adjust herself to the inventions of our fortuitous and arbitrary arts, all of which are of so late a date in their discovery; but it is perfectly72 clear that if noses were not made for spectacles, they were made for smelling, and there have been noses ever since there were men. In the same manner, hands, instead of being bestowed73 for the sake of gloves, are visibly destined74 for all those uses to which the metacarpus, the phalanges of the fingers, and the movements of the circular muscle of the wrist, render them applicable by us. Cicero, who doubted everything else, had no doubt about final causes.
It appears particularly difficult to suppose that those parts of the human frame by which the perpetuation75 of the species is conducted should not, in fact, have been intended and destined for that purpose, from their mechanism76 so truly admirable, and the sensation which nature has connected with it more admirable still. Epicurus would be at least obliged to admit that pleasure is divine, and that that pleasure is a final cause, in consequence of which beings, endowed with sensibility, but who could never have communicated it to themselves, have been incessantly77 introduced into the world as others have passed away from it.
This philosopher, Epicurus, was a great man for the age in which he lived. He saw that Descartes denied what Gassendi affirmed and what Newton demonstrated — that motion cannot exist without a vacuum. He conceived the necessity of atoms to serve as constituent78 parts of invariable species. These are philosophical79 ideas. Nothing, however, was more respectable than the morality of genuine Epicureans; it consisted in sequestration from public affairs, which are incompatible80 with wisdom, and in friendship, without which life is but a burden. But as to the rest of the philosophy of Epicurus, it appears not to be more admissible than the grooved81 or tubular matter of Descartes. It is, as it appears to me, wilfully82 to shut the eyes and the understanding, and to maintain that there is no design in nature; and if there is design, there is an intelligent cause — there exists a God.
Some point us to the irregularities of our globe, the volcanoes, the plains of moving sand, some small mountains swallowed up in the ocean, others raised by earthquakes, etc. But does it follow from the naves83 of your chariot wheel taking fire, that your chariot was not made expressly for the purpose of conveying you from one place to another?
The chains of mountains which crown both hemispheres, and more than six hundred rivers which flow from the foot of these rocks towards the sea; the various streams that swell84 these rivers in their courses, after fertilizing85 the fields through which they pass; the innumerable fountains which spring from the same source, which supply necessary refreshment86, and growth, and beauty to animal and vegetable life; all this appears no more to result from a fortuitous concourse and an obliquity87 of atoms, than the retina which receives the rays of light, or the crystalline humor which refracts it, or the drum of the ear which admits sound, or the circulation of the blood in our veins, the systole and diastole of the heart, the regulating principle of the machine of life.
§ III.
It would appear that a man must be supposed to have lost his senses before he can deny that stomachs are made for digestion88, eyes to see, and ears to hear.
On the other hand, a man must have a singular partiality for final causes, to assert that stone was made for building houses, and that silkworms are produced in China that we may wear satins in Europe.
But, it is urged, if God has evidently done one thing by design, he has then done all things by design. It is ridiculous to admit Providence89 in the one case and to deny it in the others. Everything that is done was foreseen, was arranged. There is no arrangement without an object, no effect without a cause; all, therefore, is equally the result, the product of the final cause; it is, therefore, as correct to say that noses were made to bear spectacles, and fingers to be adorned90 with rings, as to say that the ears were formed to hear sounds, the eyes to receive light.
All that this objection amounts to, in my opinion, is that everything is the result, nearer or more remote, of a general final cause; that everything is the consequence of eternal laws. When the effects are invariably the same in all times and places, and when these uniform effects are independent of the beings to which they attach, then there is visibly a final cause.
All animals have eyes and see; all have ears and hear; all have mouths with which they eat; stomachs, or something similar, by which they digest their food; all have suitable means for expelling the f?ces; all have the organs requisite91 for the continuation of their species; and these natural gifts perform their regular course and process without any application or intermixture of art. Here are final causes clearly established; and to deny a truth so universal would be a perversion92 of the faculty93 of reason.
But stones, in all times and places, do not constitute the materials of buildings. All noses do not bear spectacles; all fingers do not carry a ring; all legs are not covered with silk stockings. A silkworm, therefore, is not made to cover my legs, exactly as your mouth is made for eating, and another part of your person for the “garderobe.” There are, therefore, we see, immediate94 effects produced from final causes, and effects of a very numerous description, which are remote productions from those causes.
Everything belonging to nature is uniform, immutable, and the immediate work of its author. It is he who has established the laws by which the moon contributes three-fourths to the cause of the flux95 and reflux of the ocean, and the sun the remaining fourth. It is he who has given a rotatory motion to the sun, in consequence of which that orb96 communicates its rays of light in the short space of seven minutes and a half to the eyes of men, crocodiles, and cats.
But if, after a course of ages, we started the inventions of shears97 and spits, to clip the wool of sheep with the one, and with the other to roast in order to eat them, what else can be inferred from such circumstances, but that God formed us in such a manner that, at some time or other, we could not avoid becoming ingenious and carnivorous?
Sheep, undoubtedly98, were not made expressly to be roasted and eaten, since many nations abstain99 from such food with horror. Mankind are not created essentially100 to massacre101 one another, since the Brahmins, and the respectable primitives102 called Quakers, kill no one. But the clay out of which we are kneaded frequently produces massacres103, as it produces calumnies104, vanities, persecutions, and impertinences. It is not precisely105 that the formation of man is the final cause of our madnesses and follies106, for a final cause is universal, and invariable in every age and place; but the horrors and absurdities107 of the human race are not at all the less included in the eternal order of things. When we thresh our corn, the flail108 is the final cause of the separation of the grain. But if that flail, while threshing my grain, crushes to death a thousand insects, that occurs not by an express and determinate act of my will, nor, on the other hand, is it by mere chance; the insects were, on this occasion, actually under my flail, and could not but be there.
It is a consequence of the nature of things that a man should be ambitious; that he should enroll109 and discipline a number of other men; that he should be a conqueror110, or that he should be defeated; but it can never be said that the man was created by God to be killed in war.
The organs with which nature has supplied us cannot always be final causes in action. The eyes which are bestowed for seeing are not constantly open. Every sense has its season for repose111. There are some senses that are even made no use of. An imbecile and wretched female, for example, shut up in a cloister112 at the age of fourteen years, mars one of the final causes of her existence; but the cause, nevertheless, equally exists, and whenever it is free it will operate.
点击
收听单词发音
收听单词发音 |
1
mingles
|
|
| 混合，混入( mingle的第三人称单数 )； 混进，与…交往[联系] | |
参考例句： |
|
|
|
|
2
mighty
|
|
| adj.强有力的；巨大的 | |
参考例句： |
|
|
|
|
3
eloquent
|
|
| adj.雄辩的，口才流利的；明白显示出的 | |
参考例句： |
|
|
|
|
4
infinitely
|
|
| adv.无限地，无穷地 | |
参考例句： |
|
|
|
|
5
alas
|
|
| int.唉(表示悲伤、忧愁、恐惧等) | |
参考例句： |
|
|
|
|
6
worthy
|
|
| adj.(of)值得的，配得上的；有价值的 | |
参考例句： |
|
|
|
|
7
incapable
|
|
| adj.无能力的，不能做某事的 | |
参考例句： |
|
|
|
|
8
vigor
|
|
| n.活力，精力，元气 | |
参考例句： |
|
|
|
|
9
incessant
|
|
| adj.不停的，连续的 | |
参考例句： |
|
|
|
|
10
alleged
|
|
| a.被指控的，嫌疑的 | |
参考例句： |
|
|
|
|
11
immutable
|
|
| adj.不可改变的，永恒的 | |
参考例句： |
|
|
|
|
12
foresight
|
|
| n.先见之明，深谋远虑 | |
参考例句： |
|
|
|
|
13
immutability
|
|
| n.不变(性) | |
参考例句： |
|
|
|
|
14
derange
|
|
| v.使精神错乱 | |
参考例句： |
|
|
|
|
15
omnipotent
|
|
| adj.全能的，万能的 | |
参考例句： |
|
|
|
|
16
deficient
|
|
| adj.不足的，不充份的，有缺陷的 | |
参考例句： |
|
|
|
|
17
durable
|
|
| adj.持久的，耐久的 | |
参考例句： |
|
|
|
|
18
deity
|
|
| n.神，神性；被奉若神明的人(或物) | |
参考例句： |
|
|
|
|
19
inevitably
|
|
| adv.不可避免地；必然发生地 | |
参考例句： |
|
|
|
|
20
imperative
|
|
| n.命令，需要；规则；祈使语气；adj.强制的；紧急的 | |
参考例句： |
|
|
|
|
21
impels
|
|
| v.推动、推进或敦促某人做某事( impel的第三人称单数 ) | |
参考例句： |
|
|
|
|
22
impel
|
|
| v.推动；激励，迫使 | |
参考例句： |
|
|
|
|
23
destitute
|
|
| adj.缺乏的；穷困的 | |
参考例句： |
|
|
|
|
24
malignity
|
|
| n.极度的恶意，恶毒；（病的）恶性 | |
参考例句： |
|
|
|
|
25
possessed
|
|
| adj.疯狂的；拥有的，占有的 | |
参考例句： |
|
|
|
|
26
frail
|
|
| adj.身体虚弱的；易损坏的 | |
参考例句： |
|
|
|
|
27
derangement
|
|
| n.精神错乱 | |
参考例句： |
|
|
|
|
28
mere
|
|
| adj.纯粹的；仅仅，只不过 | |
参考例句： |
|
|
|
|
29
vegetate
|
|
| v.无所事事地过活 | |
参考例句： |
|
|
|
|
30
exempt
|
|
| adj.免除的；v.使免除；n.免税者，被免除义务者 | |
参考例句： |
|
|
|
|
31
distress
|
|
| n.苦恼，痛苦，不舒适；不幸；vt.使悲痛 | |
参考例句： |
|
|
|
|
32
corrosions
|
|
| n.腐蚀( corrosion的名词复数 )；受腐蚀的部位；腐蚀生成物如绣等；衰败 | |
参考例句： |
|
|
|
|
33
revert
|
|
| v.恢复，复归，回到 | |
参考例句： |
|
|
|
|
34
votary
|
|
| n.崇拜者；爱好者；adj.誓约的，立誓任圣职的 | |
参考例句： |
|
|
|
|
35
superstition
|
|
| n.迷信，迷信行为 | |
参考例句： |
|
|
|
|
36
yoke
|
|
| n.轭；支配；v.给...上轭，连接，使成配偶 | |
参考例句： |
|
|
|
|
37
diabolical
|
|
| adj.恶魔似的，凶暴的 | |
参考例句： |
|
|
|
|
38
torments
|
|
| （肉体或精神上的）折磨，痛苦( torment的名词复数 )； 造成痛苦的事物[人] | |
参考例句： |
|
|
|
|
39
incurring
|
|
| 遭受，招致，引起( incur的现在分词 ) | |
参考例句： |
|
|
|
|
40
inaccurate
|
|
| adj.错误的，不正确的，不准确的 | |
参考例句： |
|
|
|
|
41
distinguished
|
|
| adj.卓越的，杰出的，著名的 | |
参考例句： |
|
|
|
|
42
bosom
|
|
| n.胸，胸部；胸怀；内心；adj.亲密的 | |
参考例句： |
|
|
|
|
43
exquisite
|
|
| adj.精美的；敏锐的；剧烈的，感觉强烈的 | |
参考例句： |
|
|
|
|
44
phenomena
|
|
| n.现象 | |
参考例句： |
|
|
|
|
45
behold
|
|
| v.看，注视，看到 | |
参考例句： |
|
|
|
|
46
disorder
|
|
| n.紊乱，混乱；骚动，骚乱；疾病，失调 | |
参考例句： |
|
|
|
|
47
meditation
|
|
| n.熟虑，（尤指宗教的）默想，沉思，（pl.）冥想录 | |
参考例句： |
|
|
|
|
48
preclude
|
|
| vt.阻止，排除，防止；妨碍 | |
参考例句： |
|
|
|
|
49
recurring
|
|
| adj.往复的，再次发生的 | |
参考例句： |
|
|
|
|
50
vacuity
|
|
| n.(想象力等)贫乏，无聊，空白 | |
参考例句： |
|
|
|
|
51
impelling
|
|
| adj.迫使性的，强有力的v.推动、推进或敦促某人做某事( impel的现在分词 ) | |
参考例句： |
|
|
|
|
52
corporeal
|
|
| adj.肉体的，身体的；物质的 | |
参考例句： |
|
|
|
|
53
tracts
|
|
| 大片土地( tract的名词复数 )； 地带； （体内的）道； （尤指宣扬宗教、伦理或政治的）短文 | |
参考例句： |
|
|
|
|
54
random
|
|
| adj.随机的；任意的；n.偶然的(或随便的)行动 | |
参考例句： |
|
|
|
|
55
previously
|
|
| adv.以前，先前（地） | |
参考例句： |
|
|
|
|
56
opposition
|
|
| n.反对，敌对 | |
参考例句： |
|
|
|
|
57
savage
|
|
| adj.野蛮的；凶恶的，残暴的；n.未开化的人 | |
参考例句： |
|
|
|
|
58
varied
|
|
| adj.多样的，多变化的 | |
参考例句： |
|
|
|
|
59
skilful
|
|
| (=skillful)adj.灵巧的，熟练的 | |
参考例句： |
|
|
|
|
60
astonishment
|
|
| n.惊奇，惊异 | |
参考例句： |
|
|
|
|
61
admiration
|
|
| n.钦佩，赞美，羡慕 | |
参考例句： |
|
|
|
|
62
chimeras
|
|
| n.（由几种动物的各部分构成的）假想的怪兽( chimera的名词复数 )；不可能实现的想法；幻想；妄想 | |
参考例句： |
|
|
|
|
63
deride
|
|
| v.嘲弄，愚弄 | |
参考例句： |
|
|
|
|
64
applied
|
|
| adj.应用的；v.应用，适用 | |
参考例句： |
|
|
|
|
65
veins
|
|
| n.纹理；矿脉( vein的名词复数 )；静脉；叶脉；纹理 | |
参考例句： |
|
|
|
|
66
arteries
|
|
| n.动脉( artery的名词复数 )；干线，要道 | |
参考例句： |
|
|
|
|
67
lodge
|
|
| v.临时住宿，寄宿，寄存，容纳；n.传达室，小旅馆 | |
参考例句： |
|
|
|
|
68
insignificant
|
|
| adj.无关紧要的，可忽略的，无意义的 | |
参考例句： |
|
|
|
|
69
doctrine
|
|
| n.教义；主义；学说 | |
参考例句： |
|
|
|
|
70
corruption
|
|
| n.腐败，堕落，贪污 | |
参考例句： |
|
|
|
|
71
toiled
|
|
| 长时间或辛苦地工作( toil的过去式和过去分词 )； 艰难缓慢地移动，跋涉 | |
参考例句： |
|
|
|
|
72
perfectly
|
|
| adv.完美地，无可非议地，彻底地 | |
参考例句： |
|
|
|
|
73
bestowed
|
|
| 赠给，授予( bestow的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
74
destined
|
|
| adj.命中注定的；(for)以…为目的地的 | |
参考例句： |
|
|
|
|
75
perpetuation
|
|
| n.永存，不朽 | |
参考例句： |
|
|
|
|
76
mechanism
|
|
| n.机械装置；机构，结构 | |
参考例句： |
|
|
|
|
77
incessantly
|
|
| ad.不停地 | |
参考例句： |
|
|
|
|
78
constituent
|
|
| n.选民；成分，组分；adj.组成的，构成的 | |
参考例句： |
|
|
|
|
79
philosophical
|
|
| adj.哲学家的，哲学上的，达观的 | |
参考例句： |
|
|
|
|
80
incompatible
|
|
| adj.不相容的，不协调的，不相配的 | |
参考例句： |
|
|
|
|
81
grooved
|
|
| v.沟( groove的过去式和过去分词 )；槽；老一套；（某种）音乐节奏 | |
参考例句： |
|
|
|
|
82
wilfully
|
|
| adv.任性固执地；蓄意地 | |
参考例句： |
|
|
|
|
83
naves
|
|
| n.教堂正厅( nave的名词复数 )；本堂；中央部；车轮的中心部 | |
参考例句： |
|
|
|
|
84
swell
|
|
| vi.膨胀，肿胀；增长，增强 | |
参考例句： |
|
|
|
|
85
fertilizing
|
|
| v.施肥( fertilize的现在分词 ) | |
参考例句： |
|
|
|
|
86
refreshment
|
|
| n.恢复，精神爽快，提神之事物；（复数）refreshments:点心，茶点 | |
参考例句： |
|
|
|
|
87
obliquity
|
|
| n.倾斜度 | |
参考例句： |
|
|
|
|
88
digestion
|
|
| n.消化，吸收 | |
参考例句： |
|
|
|
|
89
providence
|
|
| n.深谋远虑，天道，天意；远见；节约；上帝 | |
参考例句： |
|
|
|
|
90
adorned
|
|
| [计]被修饰的 | |
参考例句： |
|
|
|
|
91
requisite
|
|
| adj.需要的，必不可少的；n.必需品 | |
参考例句： |
|
|
|
|
92
perversion
|
|
| n.曲解；堕落；反常 | |
参考例句： |
|
|
|
|
93
faculty
|
|
| n.才能；学院，系；(学院或系的)全体教学人员 | |
参考例句： |
|
|
|
|
94
immediate
|
|
| adj.立即的；直接的，最接近的；紧靠的 | |
参考例句： |
|
|
|
|
95
flux
|
|
| n.流动；不断的改变 | |
参考例句： |
|
|
|
|
96
orb
|
|
| n.太阳；星球；v.弄圆；成球形 | |
参考例句： |
|
|
|
|
97
shears
|
|
| n.大剪刀 | |
参考例句： |
|
|
|
|
98
undoubtedly
|
|
| adv.确实地，无疑地 | |
参考例句： |
|
|
|
|
99
abstain
|
|
| v.自制，戒绝，弃权，避免 | |
参考例句： |
|
|
|
|
100
essentially
|
|
| adv.本质上，实质上，基本上 | |
参考例句： |
|
|
|
|
101
massacre
|
|
| n.残杀，大屠杀；v.残杀，集体屠杀 | |
参考例句： |
|
|
|
|
102
primitives
|
|
| 原始人（primitive的复数形式） | |
参考例句： |
|
|
|
|
103
massacres
|
|
| 大屠杀( massacre的名词复数 )； 惨败 | |
参考例句： |
|
|
|
|
104
calumnies
|
|
| n.诬蔑，诽谤，中伤（的话）( calumny的名词复数 ) | |
参考例句： |
|
|
|
|
105
precisely
|
|
| adv.恰好，正好，精确地，细致地 | |
参考例句： |
|
|
|
|
106
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： |
|
|
|
|
107
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： |
|
|
|
|
108
flail
|
|
| v.用连枷打；击打；n.连枷（脱粒用的工具） | |
参考例句： |
|
|
|
|
109
enroll
|
|
| v.招收；登记；入学；参军；成为会员（英)enrol | |
参考例句： |
|
|
|
|
110
conqueror
|
|
| n.征服者，胜利者 | |
参考例句： |
|
|
|
|
111
repose
|
|
| v.(使)休息；n.安息 | |
参考例句： |
|
|
|
|
112
cloister
|
|
| n.修道院；v.隐退，使与世隔绝 | |
参考例句： |
|
|
|
| 欢迎访问英文小说网 |