But, like a generous, creative enthusiast9, he fearlessly makes his Idea an Action; shows himself in peculiar10 guise11 to mankind; walks forth12, a witness and living Martyr13 to the eternal worth of Clothes. We called him a Poet: is not his body the (stuffed) parchment-skin whereon he writes, with cunning Huddersfield dyes, a Sonnet14 to his mistress’ eyebrow15? Say, rather, an Epos, and Clotha Virumque cano, to the whole world, in Macaronic verses, which he that runs may read. Nay16, if you grant, what seems to be admissible, that the Dandy has a Thinking-principle in him, and some notions of Time and Space, is there not in this life-devotedness to Cloth, in this so willing sacrifice of the Immortal17 to the Perishable18, something (though in reverse order) of that blending and identification of Eternity19 with Time, which, as we have seen, constitutes the Prophetic character?
And now, for all this perennial20 Martyrdom, and Poesy, and even Prophecy, what is it that the Dandy asks in return? Solely21, we may say, that you would recognize his existence; would admit him to be a living object; or even failing this, a visual object, or thing that will reflect rays of light. Your silver or your gold (beyond what the niggardly22 Law has already secured him) he solicits23 not; simply the glance of your eyes. Understand his mystic significance, or altogether miss and misinterpret it; do but look at him, and he is contented24. May we not well cry shame on an ungrateful world, which refuses even this poor boon25; which will waste its optic faculty on dried Crocodiles, and Siamese Twins; and over the domestic wonderful wonder of wonders, a live Dandy, glance with hasty indifference26, and a scarcely concealed27 contempt! Him no Zoologist28 classes among the Mammalia, no Anatomist dissects29 with care: when did we see any injected Preparation of the Dandy in our Museums; any specimen32 of him preserved in spirits! Lord Herringbone may dress himself in a snuff-brown suit, with snuff-brown shirt and shoes: it skills not; the undiscerning public, occupied with grosser wants, passes by regardless on the other side.
The age of Curiosity, like that of Chivalry33, is indeed, properly speaking, gone. Yet perhaps only gone to sleep: for here arises the Clothes–Philosophy to resuscitate34, strangely enough, both the one and the other! Should sound views of this Science come to prevail, the essential nature of the British Dandy, and the mystic significance that lies in him, cannot always remain hidden under laughable and lamentable35 hallucination. The following long Extract from Professor Teufelsdrockh may set the matter, if not in its true light, yet in the way towards such. It is to be regretted, however, that here, as so often elsewhere, the Professor’s keen philosophic36 perspicacity37 is somewhat marred38 by a certain mixture of almost owlish purblindness39, or else of some perverse40, ineffectual, ironic41 tendency; our readers shall judge which:—
“In these distracted times,” writes he, “when the Religious Principle, driven out of most Churches, either lies unseen in the hearts of good men, looking and longing42 and silently working there towards some new Revelation; or else wanders homeless over the world, like a disembodied soul seeking its terrestrial organization, — into how many strange shapes, of Superstition43 and Fanaticism44, does it not tentatively and errantly cast itself! The higher Enthusiasm of man’s nature is for the while without Exponent45; yet does it continue indestructible, unweariedly active, and work blindly in the great chaotic46 deep: thus Sect30 after Sect, and Church after Church, bodies itself forth, and melts again into new metamorphosis.
“Chiefly is this observable in England, which, as the wealthiest and worst-instructed of European nations, offers precisely47 the elements (of Heat, namely, and of Darkness), in which such moon-calves and monstrosities are best generated. Among the newer Sects31 of that country, one of the most notable, and closely connected with our present subject, is that of the Dandies; concerning which, what little information I have been able to procure48 may fitly stand here.
“It is true, certain of the English Journalists, men generally without sense for the Religious Principle, or judgment49 for its manifestations50, speak, in their brief enigmatic notices, as if this were perhaps rather a Secular51 Sect, and not a Religious one; nevertheless, to the psychologic eye its devotional and even sacrificial character plainly enough reveals itself. Whether it belongs to the class of Fetish-worships, or of Hero-worships or Polytheisms, or to what other class, may in the present state of our intelligence remain undecided (schweben). A certain touch of Manicheism, not indeed in the Gnostic shape, is discernible enough; also (for human Error walks in a cycle, and reappears at intervals) a not-inconsiderable resemblance to that Superstition of the Athos Monks53, who by fasting from all nourishment54, and looking intensely for a length of time into their own navels, came to discern therein the true Apocalypse of Nature, and Heaven Unveiled. To my own surmise55, it appears as if this Dandiacal Sect were but a new modification56, adapted to the new time, of that primeval Superstition, Self-worship; which Zerdusht, Quangfoutchee, Mahomet, and others, strove rather to subordinate and restrain than to eradicate57; and which only in the purer forms of Religion has been altogether rejected. Wherefore, if any one chooses to name it revived Ahrimanism, or a new figure of Demon–Worship, I have, so far as is yet visible, no objection.
“For the rest, these people, animated59 with the zeal60 of a new Sect, display courage and perseverance61, and what force there is in man’s nature, though never so enslaved. They affect great purity and separatism; distinguish themselves by a particular costume (whereof some notices were given in the earlier part of this Volume); likewise, so far as possible, by a particular speech (apparently some broken Lingua-franca, or English–French); and, on the whole, strive to maintain a true Nazarene deportment, and keep themselves unspotted from the world.
“They have their Temples, whereof the chief, as the Jewish Temple did, stands in their metropolis62; and is named Almack’s, a word of uncertain etymology63. They worship principally by night; and have their High-priests and High-priestesses, who, however, do not continue for life. The rites6, by some supposed to be of the Menadic sort, or perhaps with an Eleusinian or Cabiric character, are held strictly64 secret. Nor are Sacred Books wanting to the Sect; these they call Fashionable Novels: however, the Canon is not completed, and some are canonical65 and others not.
“Of such Sacred Books I, not without expense, procured66 myself some samples; and in hope of true insight, and with the zeal which beseems an Inquirer into Clothes, set to interpret and study them. But wholly to no purpose: that tough faculty of reading, for which the world will not refuse me credit, was here for the first time foiled and set at naught67. In vain that I summoned my whole energies (mich weidlich anstrengte), and did my very utmost; at the end of some short space, I was uniformly seized with not so much what I can call a drumming in my ears, as a kind of infinite, unsufferable, Jew’s-harping and scrannel-piping there; to which the frightfullest species of Magnetic Sleep soon supervened. And if I strove to shake this away, and absolutely would not yield, there came a hitherto unfelt sensation, as of Delirium68 Tremens, and a melting into total deliquium: till at last, by order of the Doctor, dreading69 ruin to my whole intellectual and bodily faculties70, and a general breaking up of the constitution, I reluctantly but determinedly71 forbore. Was there some miracle at work here; like those Fire-balls, and supernal72 and infernal prodigies73, which, in the case of the Jewish Mysteries, have also more than once scared back the Alien? Be this as it may, such failure on my part, after best efforts, must excuse the imperfection of this sketch74; altogether incomplete, yet the completest I could give of a Sect too singular to be omitted.
“Loving my own life and senses as I do, no power shall induce me, as a private individual, to open another Fashionable Novel. But luckily, in this dilemma75, comes a hand from the clouds; whereby if not victory, deliverance is held out to me. Round one of those Book-packages, which the Stillschweigen’sche Buchhandlung is in the habit of importing from England, come, as is usual, various waste printed-sheets (Maculatur-blatter), by way of interior wrappage: into these the Clothes–Philosopher, with a certain Mahometan reverence76 even for waste-paper, where curious knowledge will sometimes hover77, disdains78 not to cast his eye. Readers may judge of his astonishment79 when on such a defaced stray-sheet, probably the outcast fraction of some English Periodical, such as they name Magazine, appears something like a Dissertation80 on this very subject of Fashionable Novels! It sets out, indeed, chiefly from a Secular point of view; directing itself, not without asperity81, against some to me unknown individual named Pelham, who seems to be a Mystagogue, and leading Teacher and Preacher of the Sect; so that, what indeed otherwise was not to be expected in such a fugitive82 fragmentary sheet, the true secret, the Religious physiognomy and physiology83 of the Dandiacal Body, is nowise laid fully84 open there. Nevertheless, scattered85 lights do from time to time sparkle out, whereby I have endeavored to profit. Nay, in one passage selected from the Prophecies, or Mythic Theogonies, or whatever they are (for the style seems very mixed) of this Mystagogue, I find what appears to be a Confession86 of Faith, or Whole Duty of Man, according to the tenets of that Sect. Which Confession or Whole Duty, therefore, as proceeding87 from a source so authentic88, I shall here arrange under Seven distinct Articles, and in very abridged89 shape lay before the German world; therewith taking leave of this matter. Observe also, that to avoid possibility of error, I, as far as may be, quote literally90 from the Original:—
ARTICLES OF FAITH.
‘1. Coats should have nothing of the triangle about them; at the same time, wrinkles behind should be carefully avoided.
‘2. The collar is a very important point: it should be low behind, and slightly rolled.
‘3. No license91 of fashion can allow a man of delicate taste to adopt the posterial luxuriance of a Hottentot.
‘4. There is safety in a swallow-tail.
‘5. The good sense of a gentleman is nowhere more finely developed than in his rings.
‘6. It is permitted to mankind, under certain restrictions92, to wear white waistcoats.
‘7. The trousers must be exceedingly tight across the hips52.’
“All which Propositions I, for the present, content myself with modestly but peremptorily93 and irrevocably denying.
“In strange contrast with this Dandiacal Body stands another British Sect, originally, as I understand, of Ireland, where its chief seat still is; but known also in the main Island, and indeed everywhere rapidly spreading. As this Sect has hitherto emitted no Canonical Books, it remains94 to me in the same state of obscurity as the Dandiacal, which has published Books that the unassisted human faculties are inadequate95 to read. The members appear to be designated by a considerable diversity of names, according to their various places of establishment: in England they are generally called the Drudge96 Sect; also, unphilosophically enough, the White Negroes; and, chiefly in scorn by those of other communions, the Ragged–Beggar Sect. In Scotland, again, I find them entitled Hallanshakers, or the Stook of Duds Sect; any individual communicant is named Stook of Duds (that is, Shock of Rags), in allusion98, doubtless, to their professional Costume. While in Ireland, which, as mentioned, is their grand parent hive, they go by a perplexing multiplicity of designations, such as Bogtrotters, Redshanks, Ribbonmen, Cottiers, Peep-of-Day Boys, Babes of the Wood, Rockites, Poor–Slaves: which last, however, seems to be the primary and generic99 name; whereto, probably enough, the others are only subsidiary species, or slight varieties; or, at most, propagated offsets100 from the parent stem, whose minute subdivisions, and shades of difference, it were here loss of time to dwell on. Enough for us to understand, what seems indubitable, that the original Sect is that of the Poor–Slaves; whose doctrines101, practices, and fundamental characteristics pervade102 and animate58 the whole Body, howsoever denominated or outwardly diversified103.
“The precise speculative104 tenets of this Brotherhood105: how the Universe, and Man, and Man’s Life, picture themselves to the mind of an Irish Poor–Slave; with what feelings and opinions he looks forward on the Future, round on the Present, back on the Past, it were extremely difficult to specify106. Something Monastic there appears to be in their Constitution: we find them bound by the two Monastic Vows108, of Poverty and Obedience109; which vows, especially the former, it is said, they observe with great strictness; nay, as I have understood it, they are pledged, and be it by any solemn Nazarene ordination110 or not, irrevocably consecrated thereto, even before birth. That the third Monastic Vow107, of Chastity, is rigidly111 enforced among them, I find no ground to conjecture112.
“Furthermore, they appear to imitate the Dandiacal Sect in their grand principle of wearing a peculiar Costume. Of which Irish Poor–Slave Costume no description will indeed be found in the present Volume; for this reason, that by the imperfect organ of Language it did not seem describable. Their raiment consists of innumerable skirts, lappets and irregular wings, of all cloths and of all colors; through the labyrinthic intricacies of which their bodies are introduced by some unknown process. It is fastened together by a multiplex combination of buttons, thrums and skewers113; to which frequently is added a girdle of leather, of hempen114 or even of straw rope, round the loins. To straw rope, indeed, they seem partial, and often wear it by way of sandals. In head-dress they affect a certain freedom: hats with partial brim, without crown, or with only a loose, hinged, or valve crown; in the former case, they sometimes invert115 the hat, and wear it brim uppermost, like a university-cap, with what view is unknown.
“The name Poor–Slaves seems to indicate a Slavonic, Polish, or Russian origin: not so, however, the interior essence and spirit of their Superstition, which rather displays a Teutonic or Druidical character. One might fancy them worshippers of Hertha, or the Earth: for they dig and affectionately work continually in her bosom116; or else, shut up in private Oratories117, meditate118 and manipulate the substances derived119 from her; seldom looking up towards the Heavenly Luminaries120, and then with comparative indifference. Like the Druids, on the other hand, they live in dark dwellings121; often even breaking their glass windows, where they find such, and stuffing them up with pieces of raiment, or other opaque122 substances, till the fit obscurity is restored. Again, like all followers123 of Nature–Worship, they are liable to out-breakings of an enthusiasm rising to ferocity; and burn men, if not in wicker idols124, yet in sod cottages.
“In respect of diet, they have also their observances. All Poor–Slaves are Rhizophagous (or Root-eaters); a few are Ichthyophagous, and use Salted Herrings: other animal food they abstain125 from; except indeed, with perhaps some strange inverted126 fragment of a Brahminical feeling, such animals as die a natural death. Their universal sustenance127 is the root named Potato, cooked by fire alone; and generally without condiment128 or relish129 of any kind, save an unknown condiment named Point, into the meaning of which I have vainly inquired; the victual Potatoes-and-Point not appearing, at least not with specific accuracy of description, in any European Cookery–Book whatever. For drink, they use, with an almost epigrammatic counterpoise of taste, Milk, which is the mildest of liquors, and Potheen, which is the fiercest. This latter I have tasted, as well as the English Blue–Ruin, and the Scotch130 Whiskey, analogous131 fluids used by the Sect in those countries: it evidently contains some form of alcohol, in the highest state of concentration, though disguised with acrid132 oils; and is, on the whole, the most pungent133 substance known to me, — indeed, a perfect liquid fire. In all their Religious Solemnities, Potheen is said to be an indispensable requisite134, and largely consumed.
“An Irish Traveller, of perhaps common veracity135, who presents himself under the to me unmeaning title of The late John Bernard, offers the following sketch of a domestic establishment, the inmates136 whereof, though such is not stated expressly, appear to have been of that Faith. Thereby137 shall my German readers now behold138 an Irish Poor–Slave, as it were with their own eyes; and even see him at meat. Moreover, in the so precious waste-paper sheet above mentioned, I have found some corresponding picture of a Dandiacal Household, painted by that same Dandiacal Mystagogue, or Theogonist: this also, by way of counterpart and contrast, the world shall look into.
“First, therefore, of the Poor–Slave, who appears likewise to have been a species of Innkeeper. I quote from the original:
POOR-SLAVE HOUSEHOLD.
“‘The furniture of this Caravansera consisted of a large iron Pot, two oaken Tables, two Benches, two Chairs, and a Potheen Noggin. There was a Loft139 above (attainable by a ladder), upon which the inmates slept; and the space below was divided by a hurdle140 into two Apartments; the one for their cow and pig, the other for themselves and guests. On entering the house we discovered the family, eleven in number, at dinner: the father sitting at the top, the mother at the bottom, the children on each side, of a large oaken Board, which was scooped141 out in the middle, like a trough, to receive the contents of their Pot of Potatoes. Little holes were cut at equal distances to contain Salt; and a bowl of Milk stood on the table: all the luxuries of meat and beer, bread, knives and dishes were dispensed142 with.’ The Poor–Slave himself our Traveller found, as he says, broad-backed, black-browed, of great personal strength, and mouth from ear to ear. His Wife was a sun-browned but well-featured woman; and his young ones, bare and chubby143, had the appetite of ravens144. Of their Philosophical97 or Religious tenets or observances, no notice or hint.
“But now, secondly145, of the Dandiacal Household; in which, truly, that often-mentioned Mystagogue and inspired Penman himself has his abode:—
DANDIACAL HOUSEHOLD.
“‘A Dressing-room splendidly furnished; violet-colored curtains, chairs and ottomans of the same hue146. Two full-length Mirrors are placed, one on each side of a table, which supports the luxuries of the Toilet. Several Bottles of Perfumes, arranged in a peculiar fashion, stand upon a smaller table of mother-of-pearl: opposite to these are placed the appurtenances of Lavation richly wrought147 in frosted silver. A Wardrobe of Buhl is on the left; the doors of which, being partly open, discover a profusion148 of Clothes; Shoes of a singularly small size monopolize149 the lower shelves. Fronting the wardrobe a door ajar gives some slight glimpse of a Bath-room. Folding-doors in the background. — Enter the Author,’ our Theogonist in person, ‘obsequiously preceded by a French Valet, in white silk Jacket and cambric Apron150.’
“Such are the two Sects which, at this moment, divide the more unsettled portion of the British People; and agitate151 that ever-vexed country. To the eye of the political Seer, their mutual152 relation, pregnant with the elements of discord153 and hostility154, is far from consoling. These two principles of Dandiacal Self-worship or Demon-worship, and Poor–Slavish or Drudgical Earth-worship, or whatever that same Drudgism may be, do as yet indeed manifest themselves under distant and nowise considerable shapes: nevertheless, in their roots and subterranean155 ramifications156, they extend through the entire structure of Society, and work unweariedly in the secret depths of English national Existence; striving to separate and isolate157 it into two contradictory158, uncommunicating masses.
“In numbers, and even individual strength, the Poor–Slaves or Drudges159, it would seem, are hourly increasing. The Dandiacal, again, is by nature no proselytizing160 Sect; but it boasts of great hereditary161 resources, and is strong by union; whereas the Drudges, split into parties, have as yet no rallying-point; or at best only co-operate by means of partial secret affiliations162. If, indeed, there were to arise a Communion of Drudges, as there is already a Communion of Saints, what strangest effects would follow therefrom! Dandyism as yet affects to look down on Drudgism: but perhaps the hour of trial, when it will be practically seen which ought to look down, and which up, is not so distant.
“To me it seems probable that the two Sects will one day part England between them; each recruiting itself from the intermediate ranks, till there be none left to enlist163 on either side. Those Dandiacal Manicheans, with the host of Dandyizing Christians164, will form one body: the Drudges, gathering166 round them whosoever is Drudgical, be he Christian165 or Infidel Pagan; sweeping167 up likewise all manner of Utilitarians168, Radicals169, refractory170 Pot-wallopers, and so forth, into their general mass, will form another. I could liken Dandyism and Drudgism to two bottomless boiling Whirlpools that had broken out on opposite quarters of the firm land: as yet they appear only disquieted171, foolishly bubbling wells, which man’s art might cover in; yet mark them, their diameter is daily widening: they are hollow Cones172 that boil up from the infinite Deep, over which your firm land is but a thin crust or rind! Thus daily is the intermediate land crumbling173 in, daily the empire of the two Buchan–Bullers extending; till now there is but a foot-plank, a mere174 film of Land between them; this too is washed away: and then — we have the true Hell of Waters, and Noah’s Deluge175 is out-deluged!
“Or better, I might call them two boundless176, and indeed unexampled Electric Machines (turned by the ‘Machinery of Society’), with batteries of opposite quality; Drudgism the Negative, Dandyism the Positive; one attracts hourly towards it and appropriates all the Positive Electricity of the nation (namely, the Money thereof); the other is equally busy with the Negative (that is to say the Hunger), which is equally potent177. Hitherto you see only partial transient sparkles and sputters178: but wait a little, till the entire nation is in an electric state: till your whole vital Electricity, no longer healthfully Neutral, is cut into two isolated179 portions of Positive and Negative (of Money and of Hunger); and stands there bottled up in two World–Batteries! The stirring of a child’s finger brings the two together; and then — What then? The Earth is but shivered into impalpable smoke by that Doom’s thunder-peal; the Sun misses one of his Planets in Space, and thenceforth there are no eclipses of the Moon. — Or better still, I might liken” —
Oh, enough, enough of likenings and similitudes; in excess of which, truly, it is hard to say whether Teufelsdrockh or ourselves sin the more.
We have often blamed him for a habit of wire-drawing and over-refining; from of old we have been familiar with his tendency to Mysticism and Religiosity, whereby in everything he was still scenting180 out Religion: but never perhaps did these amaurosis-suffusions so cloud and distort his otherwise most piercing vision, as in this of the Dandiacal Body! Or was there something of intended satire181; is the Professor and Seer not quite the blinkard he affects to be? Of an ordinary mortal we should have decisively answered in the affirmative; but with a Teufelsdrockh there ever hovers182 some shade of doubt. In the mean while, if satire were actually intended, the case is little better. There are not wanting men who will answer: Does your Professor take us for simpletons? His irony183 has overshot itself; we see through it, and perhaps through him.
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touching
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| adj.动人的，使人感伤的 | |
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specially
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| adv.特定地；特殊地；明确地 | |
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faculty
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| n.才能；学院，系；(学院或系的)全体教学人员 | |
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consecrated
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| adj.神圣的，被视为神圣的v.把…奉为神圣，给…祝圣( consecrate的过去式和过去分词 )；奉献 | |
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acumen
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rites
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| 仪式，典礼( rite的名词复数 ) | |
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wring
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asunder
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enthusiast
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peculiar
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guise
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forth
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martyr
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sonnet
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eyebrow
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nay
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immortal
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perishable
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eternity
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perennial
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solely
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niggardly
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solicits
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contented
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boon
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indifference
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concealed
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zoologist
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dissects
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sect
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sects
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specimen
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chivalry
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resuscitate
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lamentable
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philosophic
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perspicacity
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marred
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39
purblindness
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| 半盲的 | |
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40
perverse
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| adj.刚愎的；坚持错误的，行为反常的 | |
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41
ironic
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| adj.讽刺的，有讽刺意味的，出乎意料的 | |
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42
longing
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| n.（for）渴望 | |
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43
superstition
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| n.迷信，迷信行为 | |
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44
fanaticism
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| n.狂热，盲信 | |
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45
exponent
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| n.倡导者，拥护者；代表人物；指数，幂 | |
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46
chaotic
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| adj.混沌的，一片混乱的，一团糟的 | |
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47
precisely
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| adv.恰好，正好，精确地，细致地 | |
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48
procure
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| vt.获得，取得，促成；vi.拉皮条 | |
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49
judgment
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| n.审判；判断力，识别力，看法，意见 | |
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50
manifestations
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| n.表示，显示（manifestation的复数形式） | |
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51
secular
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| n.牧师，凡人；adj.世俗的，现世的，不朽的 | |
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52
hips
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|
| abbr.high impact polystyrene 高冲击强度聚苯乙烯，耐冲性聚苯乙烯n.臀部( hip的名词复数 )；[建筑学]屋脊；臀围（尺寸）；臀部…的 | |
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53
monks
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| n.修道士，僧侣( monk的名词复数 ) | |
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54
nourishment
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| n.食物，营养品；营养情况 | |
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55
surmise
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| v./n.猜想，推测 | |
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56
modification
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|
| n.修改，改进，缓和，减轻 | |
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57
eradicate
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| v.根除，消灭，杜绝 | |
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58
animate
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| v.赋于生命，鼓励；adj.有生命的，有生气的 | |
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59
animated
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| adj.生气勃勃的，活跃的，愉快的 | |
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60
zeal
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|
| n.热心，热情，热忱 | |
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61
perseverance
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| n.坚持不懈，不屈不挠 | |
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62
metropolis
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| n.首府；大城市 | |
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63
etymology
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|
| n.语源；字源学 | |
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64
strictly
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|
| adv.严厉地，严格地；严密地 | |
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65
canonical
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|
| n.权威的；典型的 | |
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66
procured
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|
| v.（努力）取得， （设法）获得( procure的过去式和过去分词 )；拉皮条 | |
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67
naught
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| n.无，零 [=nought] | |
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68
delirium
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| n. 神智昏迷,说胡话;极度兴奋 | |
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69
dreading
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| v.害怕，恐惧，担心( dread的现在分词 ) | |
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70
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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71
determinedly
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|
| adv.决意地；坚决地，坚定地 | |
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72
supernal
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|
| adj.天堂的，天上的；崇高的 | |
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73
prodigies
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|
| n.奇才，天才（尤指神童）( prodigy的名词复数 ) | |
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74
sketch
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|
| n.草图；梗概；素描；v.素描；概述 | |
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75
dilemma
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|
| n.困境，进退两难的局面 | |
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76
reverence
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|
| n.敬畏，尊敬，尊严；Reverence:对某些基督教神职人员的尊称；v.尊敬，敬畏，崇敬 | |
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77
hover
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| vi.翱翔，盘旋；徘徊；彷徨，犹豫 | |
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78
disdains
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|
| 鄙视，轻蔑( disdain的名词复数 ) | |
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79
astonishment
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|
| n.惊奇，惊异 | |
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80
dissertation
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|
| n.（博士学位）论文，学术演讲，专题论文 | |
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81
asperity
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|
| n.粗鲁，艰苦 | |
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82
fugitive
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|
| adj.逃亡的，易逝的；n.逃犯，逃亡者 | |
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83
physiology
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|
| n.生理学，生理机能 | |
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84
fully
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|
| adv.完全地，全部地，彻底地；充分地 | |
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85
scattered
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|
| adj.分散的，稀疏的；散步的；疏疏落落的 | |
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86
confession
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|
| n.自白，供认，承认 | |
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87
proceeding
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|
| n.行动，进行，(pl.)会议录，学报 | |
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88
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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89
abridged
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| 削减的，删节的 | |
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90
literally
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|
| adv.照字面意义，逐字地；确实 | |
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91
license
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|
| n.执照，许可证，特许；v.许可，特许 | |
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92
restrictions
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|
| 约束( restriction的名词复数 )； 管制； 制约因素； 带限制性的条件（或规则） | |
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93
peremptorily
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|
| adv.紧急地，不容分说地，专横地 | |
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94
remains
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|
| n.剩余物，残留物；遗体，遗迹 | |
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95
inadequate
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|
| adj.(for,to)不充足的，不适当的 | |
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96
drudge
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|
| n.劳碌的人；v.做苦工，操劳 | |
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97
philosophical
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|
| adj.哲学家的，哲学上的，达观的 | |
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98
allusion
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|
| n.暗示，间接提示 | |
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99
generic
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|
| adj.一般的，普通的，共有的 | |
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100
offsets
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|
| n.开端( offset的名词复数 )；出发v.抵消( offset的第三人称单数 )；补偿；（为了比较的目的而）把…并列（或并置）；为（管道等）装支管 | |
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101
doctrines
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|
| n.教条( doctrine的名词复数 )；教义；学说；（政府政策的）正式声明 | |
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102
pervade
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|
| v.弥漫，遍及，充满，渗透，漫延 | |
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103
diversified
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|
| adj.多样化的，多种经营的v.使多样化，多样化( diversify的过去式和过去分词 )；进入新的商业领域 | |
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104
speculative
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|
| adj.思索性的，暝想性的，推理的 | |
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105
brotherhood
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|
| n.兄弟般的关系，手中情谊 | |
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106
specify
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|
| vt.指定，详细说明 | |
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107
vow
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|
| n.誓(言)，誓约；v.起誓，立誓 | |
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108
vows
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| 誓言( vow的名词复数 )； 郑重宣布，许愿 | |
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109
obedience
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| n.服从，顺从 | |
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110
ordination
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|
| n.授任圣职 | |
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111
rigidly
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|
| adv.刻板地，僵化地 | |
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112
conjecture
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|
| n./v.推测，猜测 | |
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113
skewers
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| n.串肉扦( skewer的名词复数 )；烤肉扦；棒v.（用串肉扦或类似物）串起，刺穿( skewer的第三人称单数 ) | |
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114
hempen
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|
| adj. 大麻制的, 大麻的 | |
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115
invert
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| vt.使反转，使颠倒，使转化 | |
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116
bosom
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| n.胸，胸部；胸怀；内心；adj.亲密的 | |
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117
oratories
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|
| n.演讲术( oratory的名词复数 )；（用长词或正式词语的）词藻华丽的言辞 | |
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118
meditate
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| v.想，考虑，（尤指宗教上的）沉思，冥想 | |
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119
derived
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|
| vi.起源；由来；衍生；导出v.得到( derive的过去式和过去分词 )；（从…中）得到获得；源于；（从…中）提取 | |
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120
luminaries
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|
| n.杰出人物，名人（luminary的复数形式） | |
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121
dwellings
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| n.住处，处所( dwelling的名词复数 ) | |
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122
opaque
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| adj.不透光的；不反光的，不传导的；晦涩的 | |
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123
followers
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| 追随者( follower的名词复数 )； 用户； 契据的附面； 从动件 | |
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124
idols
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| 偶像( idol的名词复数 )； 受崇拜的人或物； 受到热爱和崇拜的人或物； 神像 | |
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125
abstain
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|
| v.自制，戒绝，弃权，避免 | |
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126
inverted
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|
| adj.反向的，倒转的v.使倒置，使反转( invert的过去式和过去分词 ) | |
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127
sustenance
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| n.食物，粮食；生活资料；生计 | |
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128
condiment
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| n.调味品 | |
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129
relish
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|
| n.滋味，享受，爱好，调味品；vt.加调味料，享受，品味；vi.有滋味 | |
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130
scotch
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|
| n.伤口，刻痕；苏格兰威士忌酒；v.粉碎，消灭，阻止；adj.苏格兰(人)的 | |
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131
analogous
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|
| adj.相似的；类似的 | |
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132
acrid
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|
| adj.辛辣的，尖刻的，刻薄的 | |
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133
pungent
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|
| adj.（气味、味道）刺激性的，辛辣的；尖锐的 | |
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134
requisite
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|
| adj.需要的，必不可少的；n.必需品 | |
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135
veracity
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| n.诚实 | |
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136
inmates
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| n.囚犯( inmate的名词复数 ) | |
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137
thereby
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|
| adv.因此，从而 | |
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138
behold
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| v.看，注视，看到 | |
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139
loft
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| n.阁楼，顶楼 | |
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140
hurdle
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| n.跳栏，栏架；障碍，困难；vi.进行跨栏赛 | |
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141
scooped
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|
| v.抢先报道( scoop的过去式和过去分词 )；（敏捷地）抱起；抢先获得；用铲[勺]等挖（洞等） | |
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142
dispensed
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| v.分配( dispense的过去式和过去分词 )；施与；配（药） | |
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143
chubby
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|
| adj.丰满的，圆胖的 | |
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144
ravens
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| n.低质煤；渡鸦( raven的名词复数 ) | |
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145
secondly
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| adv.第二，其次 | |
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146
hue
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| n.色度；色调；样子 | |
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147
wrought
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|
| v.引起；以…原料制作；运转；adj.制造的 | |
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148
profusion
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| n.挥霍；丰富 | |
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149
monopolize
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|
| v.垄断，独占，专营 | |
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150
apron
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| n.围裙；工作裙 | |
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151
agitate
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|
| vi.(for,against)煽动，鼓动；vt.搅动 | |
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152
mutual
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|
| adj.相互的，彼此的；共同的，共有的 | |
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153
discord
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| n.不和，意见不合，争论，（音乐）不和谐 | |
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154
hostility
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|
| n.敌对，敌意；抵制［pl.］交战，战争 | |
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155
subterranean
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|
| adj.地下的，地表下的 | |
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156
ramifications
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| n.结果，后果( ramification的名词复数 ) | |
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157
isolate
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| vt.使孤立，隔离 | |
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158
contradictory
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|
| adj.反驳的，反对的，抗辩的；n.正反对，矛盾对立 | |
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159
drudges
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|
| n.做苦工的人，劳碌的人( drudge的名词复数 ) | |
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160
proselytizing
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|
| v.（使）改变宗教信仰[政治信仰、意见等]，使变节( proselytize的现在分词 ) | |
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161
hereditary
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|
| adj.遗传的，遗传性的，可继承的，世袭的 | |
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162
affiliations
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|
| n.联系( affiliation的名词复数 )；附属机构；亲和性；接纳 | |
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163
enlist
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| vt.谋取(支持等)，赢得；征募；vi.入伍 | |
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164
Christians
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| n.基督教徒( Christian的名词复数 ) | |
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165
Christian
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| adj.基督教徒的；n.基督教徒 | |
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166
gathering
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| n.集会，聚会，聚集 | |
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167
sweeping
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|
| adj.范围广大的，一扫无遗的 | |
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168
utilitarians
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| 功利主义者，实用主义者( utilitarian的名词复数 ) | |
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169
radicals
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| n.激进分子( radical的名词复数 )；根基；基本原理；[数学]根数 | |
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170
refractory
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| adj.倔强的，难驾驭的 | |
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171
disquieted
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| v.使不安，使忧虑，使烦恼( disquiet的过去式和过去分词 ) | |
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172
cones
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| n.（人眼）圆锥细胞；圆锥体( cone的名词复数 )；球果；圆锥形东西；（盛冰淇淋的）锥形蛋卷筒 | |
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173
crumbling
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| adj.摇摇欲坠的 | |
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174
mere
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| adj.纯粹的；仅仅，只不过 | |
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175
deluge
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| n./vt.洪水，暴雨，使泛滥 | |
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176
boundless
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| adj.无限的；无边无际的；巨大的 | |
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177
potent
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| adj.强有力的，有权势的；有效力的 | |
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178
sputters
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| n.喷溅声( sputter的名词复数 )；劈啪声；急语；咕哝v.唾沫飞溅( sputter的第三人称单数 )；发劈啪声；喷出；飞溅出 | |
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179
isolated
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| adj.与世隔绝的 | |
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180
scenting
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| vt.闻到（scent的现在分词形式） | |
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181
satire
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| n.讽刺，讽刺文学，讽刺作品 | |
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182
hovers
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| 鸟( hover的第三人称单数 )； 靠近（某事物）； （人）徘徊； 犹豫 | |
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183
irony
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| n.反语，冷嘲；具有讽刺意味的事，嘲弄 | |
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