Here, therefore, properly it is that the Philosophy of Clothes attains18 to Transcendentalism; this last leap, can we but clear it, takes us safe into the promised land, where Palingenesia, in all senses, may be considered as beginning. “Courage, then!” may our Diogenes exclaim, with better right than Diogenes the First once did. This stupendous Section we, after long painful meditation20, have found not to be unintelligible21; but, on the contrary, to grow clear, nay radiant, and all-illuminating. Let the reader, turning on it what utmost force of speculative22 intellect is in him, do his part; as we, by judicious23 selection and adjustment, shall study to do ours:—
“Deep has been, and is, the significance of Miracles,” thus quietly begins the Professor; “far deeper perhaps than we imagine. Meanwhile, the question of questions were: What specially24 is a Miracle? To that Dutch King of Siam, an icicle had been a miracle; whoso had carried with him an air-pump, and vial of vitriolic25 ether, might have worked a miracle. To my Horse, again, who unhappily is still more unscientific, do not I work a miracle, and magical ‘Open sesame!’ every time I please to pay twopence, and open for him an impassable Schlagbaum, or shut Turnpike?
“‘But is not a real Miracle simply a violation26 of the Laws of Nature?’ ask several. Whom I answer by this new question: What are the Laws of Nature? To me perhaps the rising of one from the dead were no violation of these Laws, but a confirmation27; were some far deeper Law, now first penetrated28 into, and by Spiritual Force, even as the rest have all been, brought to bear on us with its Material Force.
“Here too may some inquire, not without astonishment29: On what ground shall one, that can make Iron swim, come and declare that therefore he can teach Religion? To us, truly, of the Nineteenth Century, such declaration were inept30 enough; which nevertheless to our fathers, of the First Century, was full of meaning.
“‘But is it not the deepest Law of Nature that she be constant?’ cries an illuminated31 class: ‘Is not the Machine of the Universe fixed15 to move by unalterable rules?’ Probable enough, good friends: nay I, too, must believe that the God, whom ancient inspired men assert to be ‘without variableness or shadow of turning,’ does indeed never change; that Nature, that the Universe, which no one whom it so pleases can be prevented from calling a Machine, does move by the most unalterable rules. And now of you, too, I make the old inquiry32: What those same unalterable rules, forming the complete Statute–Book of Nature, may possibly be?
“They stand written in our Works of Science, say you; in the accumulated records of Man’s Experience? — Was Man with his Experience present at the Creation, then, to see how it all went on? Have any deepest scientific individuals yet dived down to the foundations of the Universe, and gauged33 everything there? Did the Maker34 take them into His counsel; that they read His ground-plan of the incomprehensible All; and can say, This stands marked therein, and no more than this? Alas35, not in anywise! These scientific individuals have been nowhere but where we also are; have seen some hand breadths deeper than we see into the Deep that is infinite, without bottom as without shore.
“Laplace’s Book on the Stars, wherein he exhibits that certain Planets, with their Satellites, gyrate round our worthy36 Sun, at a rate and in a course, which, by greatest good fortune, he and the like of him have succeeded in detecting, — is to me as precious as to another. But is this what thou namest ‘Mechanism of the Heavens,’ and ‘System of the World;’ this, wherein Sirius and the Pleiades, and all Herschel’s Fifteen thousand Suns per minute, being left out, some paltry37 handful of Moons, and inert38 Balls, had been — looked at, nick-named, and marked in the Zodiacal Way-bill; so that we can now prate39 of their Whereabout; their How, their Why, their What, being hid from us, as in the signless Inane40?
“System of Nature! To the wisest man, wide as is his vision, Nature remains41 of quite infinite depth, of quite infinite expansion; and all Experience thereof limits itself to some few computed42 centuries and measured square-miles. The course of Nature’s phases, on this our little fraction of a Planet, is partially43 known to us: but who knows what deeper courses these depend on; what infinitely44 larger Cycle (of causes) our little Epicycle revolves45 on? To the Minnow every cranny and pebble46, and quality and accident, of its little native Creek47 may have become familiar: but does the Minnow understand the Ocean Tides and periodic Currents, the Trade-winds, and Monsoons48, and Moon’s Eclipses; by all which the condition of its little Creek is regulated, and may, from time to time (unmiraculously enough), be quite overset and reversed? Such a minnow is Man; his Creek this Planet Earth; his Ocean the immeasurable All; his Monsoons and periodic Currents the mysterious Course of Providence50 through AEons of AEons.
“We speak of the Volume of Nature: and truly a Volume it is, — whose Author and Writer is God. To read it! Dost thou, does man, so much as well know the Alphabet thereof? With its Words, Sentences, and grand descriptive Pages, poetical51 and philosophical52, spread out through Solar Systems, and Thousands of Years, we shall not try thee. It is a Volume written in celestial hieroglyphs53, in the true Sacred-writing; of which even Prophets are happy that they can read here a line and there a line. As for your Institutes, and Academies of Science, they strive bravely; and, from amid the thick-crowded, inextricably intertwisted hieroglyphic54 writing, pick out, by dexterous55 combination, some Letters in the vulgar Character, and therefrom put together this and the other economic Recipe, of high avail in Practice. That Nature is more than some boundless56 Volume of such Recipes, or huge, well-nigh inexhaustible Domestic–Cookery Book, of which the whole secret will in this manner one day evolve itself, the fewest dream.
“Custom,” continues the Professor, “doth make dotards of us all. Consider well, thou wilt57 find that Custom is the greatest of Weavers58; and weaves air-raiment for all the Spirits of the Universe; whereby indeed these dwell with us visibly, as ministering servants, in our houses and workshops; but their spiritual nature becomes, to the most, forever hidden. Philosophy complains that Custom has hoodwinked us, from the first; that we do everything by Custom, even Believe by it; that our very Axioms, let us boast of Free-thinking as we may, are oftenest simply such Beliefs as we have never heard questioned. Nay, what is Philosophy throughout but a continual battle against Custom; an ever-renewed effort to transcend19 the sphere of blind Custom, and so become Transcendental?
“Innumerable are the illusions and legerdemain-tricks of Custom: but of all these, perhaps the cleverest is her knack59 of persuading us that the Miraculous49, by simple repetition, ceases to be Miraculous. True, it is by this means we live; for man must work as well as wonder: and herein is Custom so far a kind nurse, guiding him to his true benefit. But she is a fond foolish nurse, or rather we are false foolish nurslings, when, in our resting and reflecting hours, we prolong the same deception60. Am I to view the Stupendous with stupid indifference61, because I have seen it twice, or two hundred, or two million times? There is no reason in Nature or in Art why I should: unless, indeed, I am a mere62 Work–Machine, for whom the divine gift of Thought were no other than the terrestrial gift of Steam is to the Steam-engine; a power whereby cotton might be spun63, and money and money’s worth realized.
“Notable enough too, here as elsewhere, wilt thou find the potency64 of Names; which indeed are but one kind of such custom-woven, wonder-hiding Garments. Witchcraft65, and all manner of Spectre-work, and Demonology, we have now named Madness, and Diseases of the Nerves. Seldom reflecting that still the new question comes upon us: What is Madness, what are Nerves? Ever, as before, does Madness remain a mysterious-terrific, altogether infernal boiling-up of the Nether66 Chaotic67 Deep, through this fair-painted Vision of Creation, which swims thereon, which we name the Real. Was Luther’s Picture of the Devil less a Reality, whether it were formed within the bodily eye, or without it? In every the wisest Soul lies a whole world of internal Madness, an authentic68 Demon–Empire; out of which, indeed, his world of Wisdom has been creatively built together, and now rests there, as on its dark foundations does a habitable flowery Earth rind.
“But deepest of all illusory Appearances, for hiding Wonder, as for many other ends, are your two grand fundamental world-enveloping Appearances, SPACE and TIME. These, as spun and woven for us from before Birth itself, to clothe our celestial ME for dwelling69 here, and yet to blind it, — lie all-embracing, as the universal canvas, or warp70 and woof, whereby all minor71 Illusions, in this Phantasm Existence, weave and paint themselves. In vain, while here on Earth, shall you endeavor to strip them off; you can, at best, but rend11 them asunder for moments, and look through.
“Fortunatus had a wishing Hat, which when he put on, and wished himself Anywhere, behold72 he was There. By this means had Fortunatus triumphed over Space, he had annihilated73 Space; for him there was no Where, but all was Here. Were a Hatter to establish himself, in the Wahngasse of Weissnichtwo, and make felts of this sort for all mankind, what a world we should have of it! Still stranger, should, on the opposite side of the street, another Hatter establish himself; and, as his fellow-craftsman made Space-annihilating Hats, make Time-annihilating! Of both would I purchase, were it with my last groschen; but chiefly of this latter. To clap on your felt, and, simply by wishing that you were Anywhere, straightway to be There! Next to clap on your other felt, and, simply by wishing that you were Anywhen, straightway to be Then! This were indeed the grander: shooting at will from the Fire–Creation of the World to its Fire–Consummation; here historically present in the First Century, conversing74 face to face with Paul and Seneca; there prophetically in the Thirty-first, conversing also face to face with other Pauls and Senecas, who as yet stand hidden in the depth of that late Time!
“Or thinkest thou it were impossible, unimaginable? Is the Past annihilated, then, or only past; is the Future non-extant, or only future? Those mystic faculties75 of thine, Memory and Hope, already answer: already through those mystic avenues, thou the Earth-blinded summonest both Past and Future, and communest with them, though as yet darkly, and with mute beckonings. The curtains of Yesterday drop down, the curtains of To-morrow roll up; but Yesterday and To-morrow both are. Pierce through the Time-element, glance into the Eternal. Believe what thou findest written in the sanctuaries76 of Man’s Soul, even as all Thinkers, in all ages, have devoutly77 read it there: that Time and Space are not God, but creations of God; that with God as it is a universal HERE, so is it an everlasting78 Now.
“And seest thou therein any glimpse of IMMORTALITY79? — O Heaven! Is the white Tomb of our Loved One, who died from our arms, and had to be left behind us there, which rises in the distance, like a pale, mournfully receding80 Milestone81, to tell how many toilsome uncheered miles we have journeyed on alone, — but a pale spectral82 Illusion! Is the lost Friend still mysteriously Here, even as we are Here mysteriously, with God! — know of a truth that only the Time-shadows have perished, or are perishable83; that the real Being of whatever was, and whatever is, and whatever will be, is even now and forever. This, should it unhappily seem new, thou mayest ponder at thy leisure; for the next twenty years, or the next twenty centuries: believe it thou must; understand it thou canst not.
“That the Thought-forms, Space and Time, wherein, once for all, we are sent into this Earth to live, should condition and determine our whole Practical reasonings, conceptions, and imagings or imaginings, seems altogether fit, just, and unavoidable. But that they should, furthermore, usurp84 such sway over pure spiritual Meditation, and blind us to the wonder everywhere lying close on us, seems nowise so. Admit Space and Time to their due rank as Forms of Thought; nay even, if thou wilt, to their quite undue85 rank of Realities: and consider, then, with thyself how their thin disguises hide from us the brightest God-effulgences! Thus, were it not miraculous, could I stretch forth86 my hand and clutch the Sun? Yet thou seest me daily stretch forth my hand and therewith clutch many a thing, and swing it hither and thither87. Art thou a grown baby, then, to fancy that the Miracle lies in miles of distance, or in pounds avoirdupois of weight; and not to see that the true inexplicable88 God-revealing Miracle lies in this, that I can stretch forth my hand at all; that I have free Force to clutch aught therewith? Innumerable other of this sort are the deceptions89, and wonder-hiding stupefactions, which Space practices on us.
“Still worse is it with regard to Time. Your grand anti-magician, and universal wonder-hider, is this same lying Time. Had we but the Time-annihilating Hat, to put on for once only, we should see ourselves in a World of Miracles, wherein all fabled90 or authentic Thaumaturgy, and feats91 of Magic, were outdone. But unhappily we have not such a Hat; and man, poor fool that he is, can seldom and scantily92 help himself without one.
“Were it not wonderful, for instance, had Orpheus, or Amphion, built the walls of Thebes by the mere sound of his Lyre? Yet tell me, Who built these walls of Weissnichtwo; summoning out all the sandstone rocks, to dance along from the Steinbruch (now a huge Troglodyte93 Chasm94, with frightful95 green-mantled pools); and shape themselves into Doric and Ionic pillars, squared ashlar houses and noble streets? Was it not the still higher Orpheus, or Orpheuses, who, in past centuries, by the divine Music of Wisdom, succeeded in civilizing96 Man? Our highest Orpheus walked in Judea, eighteen hundred years ago: his sphere-melody, flowing in wild native tones, took captive the ravished souls of men; and, being of a truth sphere-melody, still flows and sounds, though now with thousand-fold accompaniments, and rich symphonies, through all our hearts; and modulates97, and divinely leads them. Is that a wonder, which happens in two hours; and does it cease to be wonderful if happening in two million? Not only was Thebes built by the music of an Orpheus; but without the music of some inspired Orpheus was no city ever built, no work that man glories in ever done.
“Sweep away the Illusion of Time; glance, if thou have eyes, from the near moving-cause to its far distant Mover: The stroke that came transmitted through a whole galaxy98 of elastic99 balls, was it less a stroke than if the last ball only had been struck, and sent flying? Oh, could I (with the Time-annihilating Hat) transport thee direct from the Beginnings, to the Endings, how were thy eyesight unsealed, and thy heart set flaming in the Light-sea of celestial wonder! Then sawest thou that this fair Universe, were it in the meanest province thereof, is in very deed the star-domed City of God; that through every star, through every grass-blade, and most through every Living Soul, the glory of a present God still beams. But Nature, which is the Time-vesture of God, and reveals Him to the wise, hides Him from the foolish.
“Again, could anything be more miraculous than an actual authentic Ghost? The English Johnson longed, all his life, to see one; but could not, though he went to Cock Lane, and thence to the church-vaults, and tapped on coffins100. Foolish Doctor! Did he never, with the mind’s eye as well as with the body’s, look round him into that full tide of human Life he so loved; did he never so much as look into Himself? The good Doctor was a Ghost, as actual and authentic as heart could wish; well-nigh a million of Ghosts were travelling the streets by his side. Once more I say, sweep away the illusion of Time; compress the threescore years into three minutes: what else was he, what else are we? Are we not Spirits, that are shaped into a body, into an Appearance; and that fade away again into air and Invisibility? This is no metaphor101, it is a simple scientific fact: we start out of Nothingness, take figure, and are Apparitions102; round us, as round the veriest spectre, is Eternity103; and to Eternity minutes are as years and aeons. Come there not tones of Love and Faith, as from celestial harp-strings, like the Song of beatified Souls? And again, do not we squeak104 and gibber (in our discordant105, screech-owlish debatings and recriminatings); and glide106 bodeful, and feeble, and fearful; or uproar107 (poltern), and revel108 in our mad Dance of the Dead, — till the scent109 of the morning air summons us to our still Home; and dreamy Night becomes awake and Day? Where now is Alexander of Macedon: does the steel Host, that yelled in fierce battle-shouts at Issus and Arbela, remain behind him; or have they all vanished utterly110, even as perturbed111 Goblins must? Napoleon too, and his Moscow Retreats and Austerlitz Campaigns! Was it all other than the veriest Spectre-hunt; which has now, with its howling tumult112 that made Night hideous113, flitted away? — Ghosts! There are nigh a thousand million walking the Earth openly at noontide; some half-hundred have vanished from it, some half-hundred have arisen in it, ere thy watch ticks once.
“O Heaven, it is mysterious, it is awful to consider that we not only carry each a future Ghost within him; but are, in very deed, Ghosts! These Limbs, whence had we them; this stormy Force; this life-blood with its burning Passion? They are dust and shadow; a Shadow-system gathered round our ME: wherein, through some moments or years, the Divine Essence is to be revealed in the Flesh. That warrior114 on his strong war-horse, fire flashes through his eyes; force dwells in his arm and heart: but warrior and war-horse are a vision; a revealed Force, nothing more. Stately they tread the Earth, as if it were a firm substance: fool! the Earth is but a film; it cracks in twain, and warrior and war-horse sink beyond plummet’s sounding. Plummet’s? Fantasy herself will not follow them. A little while ago, they were not; a little while, and they are not, their very ashes are not.
“So has it been from the beginning, so will it be to the end. Generation after generation takes to itself the Form of a Body; and forth issuing from Cimmerian Night, on Heaven’s mission APPEARS. What Force and Fire is in each he expends115: one grinding in the mill of Industry; one hunter-like climbing the giddy Alpine116 heights of Science; one madly dashed in pieces on the rocks of Strife117, in war with his fellow:— and then the Heaven-sent is recalled; his earthly Vesture falls away, and soon even to Sense becomes a vanished Shadow. Thus, like some wild-flaming, wild-thundering train of Heaven’s Artillery118, does this mysterious MANKIND thunder and flame, in long-drawn, quick-succeeding grandeur119, through the unknown Deep. Thus, like a God-created, fire-breathing Spirit-host, we emerge from the Inane; haste stormfully across the astonished Earth; then plunge120 again into the Inane. Earth’s mountains are levelled, and her seas filled up, in our passage: can the Earth, which is but dead and a vision, resist Spirits which have reality and are alive? On the hardest adamant121 some footprint of us is stamped in; the last Rear of the host will read traces of the earliest Van. But whence? — O Heaven whither? Sense knows not; Faith knows not; only that it is through Mystery to Mystery, from God and to God.
‘We are such stuff
As Dreams are made of, and our little Life
Is rounded with a sleep!’”
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subdues
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| 征服( subdue的第三人称单数 )； 克制； 制服 | |
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refractory
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| adj.倔强的，难驾驭的 | |
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victorious
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| adj.胜利的，得胜的 | |
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mantles
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| vt.&vi.覆盖（mantle的第三人称单数形式） | |
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superannuated
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| adj.老朽的，退休的；v.因落后于时代而废除，勒令退学 | |
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courageously
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| ad.勇敢地，无畏地 | |
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nay
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| adv.不；n.反对票，投反对票者 | |
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hovered
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| 鸟( hover的过去式和过去分词 )； 靠近（某事物）； （人）徘徊； 犹豫 | |
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resolutely
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| adj.坚决地，果断地 | |
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victoriously
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| adv.获胜地，胜利地 | |
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rend
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| vt.把…撕开，割裂；把…揪下来，强行夺取 | |
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rends
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| v.撕碎( rend的第三人称单数 )；分裂；（因愤怒、痛苦等而）揪扯（衣服或头发等）；（声音等）刺破 | |
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asunder
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| adj.分离的，化为碎片 | |
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fixedly
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| adv.固定地；不屈地，坚定不移地 | |
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fixed
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| adj.固定的，不变的，准备好的；(计算机)固定的 | |
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hulls
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| 船体( hull的名词复数 )； 船身； 外壳； 豆荚 | |
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celestial
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| adj.天体的；天上的 | |
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attains
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| （通常经过努力）实现( attain的第三人称单数 )； 达到； 获得； 达到（某年龄、水平、状况） | |
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transcend
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| vt.超出，超越(理性等)的范围 | |
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meditation
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| n.熟虑，（尤指宗教的）默想，沉思，（pl.）冥想录 | |
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unintelligible
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| adj.无法了解的，难解的，莫明其妙的 | |
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speculative
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| adj.思索性的，暝想性的，推理的 | |
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judicious
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| adj.明智的，明断的，能作出明智决定的 | |
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specially
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vitriolic
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| adj.硫酸的，尖刻的 | |
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violation
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| n.违反(行为)，违背(行为)，侵犯 | |
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confirmation
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| n.证实，确认，批准 | |
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penetrated
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| adj. 击穿的，鞭辟入里的 动词penetrate的过去式和过去分词形式 | |
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astonishment
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| n.惊奇，惊异 | |
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inept
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| adj.不恰当的，荒谬的，拙劣的 | |
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illuminated
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| adj.被照明的；受启迪的 | |
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inquiry
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| n.打听，询问，调查，查问 | |
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gauged
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| adj.校准的；标准的；量规的；量计的v.（用仪器）测量( gauge的过去式和过去分词 )；估计；计量；划分 | |
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maker
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| n.制造者，制造商 | |
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alas
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| int.唉(表示悲伤、忧愁、恐惧等) | |
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worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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paltry
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| adj.无价值的，微不足道的 | |
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inert
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| adj.无活动能力的，惰性的；迟钝的 | |
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prate
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| v.瞎扯，胡说 | |
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inane
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| adj.空虚的，愚蠢的，空洞的 | |
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remains
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| n.剩余物，残留物；遗体，遗迹 | |
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computed
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| adj.[医]计算的，使用计算机的v.计算，估算( compute的过去式和过去分词 ) | |
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partially
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| adv.部分地，从某些方面讲 | |
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infinitely
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| adv.无限地，无穷地 | |
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revolves
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| v.（使）旋转( revolve的第三人称单数 )；细想 | |
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pebble
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| n.卵石，小圆石 | |
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creek
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| n.小溪，小河，小湾 | |
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monsoons
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| n.（南亚、尤指印度洋的）季风( monsoon的名词复数 )；（与季风相伴的）雨季；（南亚地区的）雨季 | |
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miraculous
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| adj.像奇迹一样的，不可思议的 | |
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providence
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| n.深谋远虑，天道，天意；远见；节约；上帝 | |
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51
poetical
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| adj.似诗人的；诗一般的；韵文的；富有诗意的 | |
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52
philosophical
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| adj.哲学家的，哲学上的，达观的 | |
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53
hieroglyphs
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| n.象形字（如古埃及等所用的）( hieroglyph的名词复数 )；秘密的或另有含意的书写符号 | |
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54
hieroglyphic
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| n.象形文字 | |
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55
dexterous
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| adj.灵敏的；灵巧的 | |
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56
boundless
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| adj.无限的；无边无际的；巨大的 | |
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57
wilt
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| v.(使)植物凋谢或枯萎；(指人)疲倦，衰弱 | |
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58
weavers
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| 织工，编织者( weaver的名词复数 ) | |
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59
knack
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| n.诀窍，做事情的灵巧的，便利的方法 | |
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60
deception
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| n.欺骗，欺诈；骗局，诡计 | |
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61
indifference
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| n.不感兴趣，不关心，冷淡，不在乎 | |
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62
mere
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| adj.纯粹的；仅仅，只不过 | |
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63
spun
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| v.纺，杜撰，急转身 | |
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64
potency
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| n. 效力，潜能 | |
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65
witchcraft
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| n.魔法，巫术 | |
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66
nether
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| adj.下部的，下面的；n.阴间；下层社会 | |
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67
chaotic
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| adj.混沌的，一片混乱的，一团糟的 | |
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authentic
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| a.真的，真正的；可靠的，可信的，有根据的 | |
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69
dwelling
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| n.住宅，住所，寓所 | |
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70
warp
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| vt.弄歪，使翘曲，使不正常，歪曲，使有偏见 | |
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minor
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| adj.较小(少)的，较次要的；n.辅修学科；vi.辅修 | |
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72
behold
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| v.看，注视，看到 | |
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73
annihilated
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| v.（彻底）消灭( annihilate的过去式和过去分词 )；使无效；废止；彻底击溃 | |
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74
conversing
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| v.交谈，谈话( converse的现在分词 ) | |
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75
faculties
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| n.能力( faculty的名词复数 )；全体教职员；技巧；院 | |
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76
sanctuaries
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| n.避难所( sanctuary的名词复数 )；庇护；圣所；庇护所 | |
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devoutly
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| adv.虔诚地，虔敬地，衷心地 | |
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everlasting
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| adj.永恒的，持久的，无止境的 | |
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immortality
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| n.不死，不朽 | |
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receding
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| v.逐渐远离( recede的现在分词 )；向后倾斜；自原处后退或避开别人的注视；尤指问题 | |
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81
milestone
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| n.里程碑；划时代的事件 | |
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82
spectral
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| adj.幽灵的，鬼魂的 | |
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83
perishable
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| adj.（尤指食物）易腐的，易坏的 | |
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usurp
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| vt.篡夺，霸占；vi.篡位 | |
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85
undue
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| adj.过分的；不适当的；未到期的 | |
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86
forth
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| adv.向前；向外，往外 | |
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thither
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| adv.向那里；adj.在那边的，对岸的 | |
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inexplicable
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| adj.无法解释的，难理解的 | |
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89
deceptions
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| 欺骗( deception的名词复数 )； 骗术，诡计 | |
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fabled
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| adj.寓言中的，虚构的 | |
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91
feats
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| 功绩，伟业，技艺( feat的名词复数 ) | |
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92
scantily
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| adv.缺乏地；不充足地；吝啬地；狭窄地 | |
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troglodyte
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| n.古代穴居者；井底之蛙 | |
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chasm
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| n.深坑，断层，裂口，大分岐，利害冲突 | |
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frightful
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| adj.可怕的；讨厌的 | |
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civilizing
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| v.使文明，使开化( civilize的现在分词 ) | |
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97
modulates
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| 调整( modulate的第三人称单数 )； （对波幅、频率的）调制； 转调； 调整或改变（嗓音）的音调 | |
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98
galaxy
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| n.星系；银河系；一群(杰出或著名的人物) | |
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99
elastic
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| n.橡皮圈，松紧带；adj.有弹性的；灵活的 | |
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100
coffins
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| n.棺材( coffin的名词复数 )；使某人早亡[死，完蛋，垮台等]之物 | |
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101
metaphor
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| n.隐喻，暗喻 | |
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102
apparitions
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| n.特异景象( apparition的名词复数 )；幽灵；鬼；（特异景象等的）出现 | |
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103
eternity
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| n.不朽，来世；永恒，无穷 | |
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104
squeak
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| n.吱吱声，逃脱；v.（发出）吱吱叫，侥幸通过；（俚）告密 | |
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105
discordant
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| adj.不调和的 | |
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106
glide
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| n./v.溜，滑行；(时间)消逝 | |
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107
uproar
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| n.骚动，喧嚣，鼎沸 | |
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108
revel
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| vi.狂欢作乐，陶醉；n.作乐，狂欢 | |
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109
scent
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| n.气味，香味，香水，线索，嗅觉；v.嗅，发觉 | |
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110
utterly
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| adv.完全地，绝对地 | |
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111
perturbed
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| adj.烦燥不安的v.使（某人）烦恼，不安( perturb的过去式和过去分词 ) | |
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112
tumult
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| n.喧哗；激动，混乱；吵闹 | |
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113
hideous
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| adj.丑陋的，可憎的，可怕的，恐怖的 | |
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114
warrior
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| n.勇士，武士，斗士 | |
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115
expends
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| v.花费( expend的第三人称单数 )；使用（钱等）做某事；用光；耗尽 | |
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116
alpine
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| adj.高山的；n.高山植物 | |
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117
strife
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| n.争吵，冲突，倾轧，竞争 | |
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118
artillery
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| n.(军)火炮，大炮；炮兵(部队) | |
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119
grandeur
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| n.伟大，崇高，宏伟，庄严，豪华 | |
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120
plunge
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| v.跳入，(使)投入，(使)陷入；猛冲 | |
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121
adamant
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| adj.坚硬的，固执的 | |
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