These words came from the lips of the lion-like philosopher, who has been noticed before in these pages. He was sitting with Flemming, smoking a long pipe. As the Baron11 said, he was indeed a strange owl12; for the owl is a grave bird; a monk13, who chants midnight mass in the great temple of Nature;--an anchorite,--a pillar saint,--the very Simeon Stylites of his neighbourhood. Such, likewise, was the philosophical15 Professor. Solitary16, but with a mighty17 current, flowed the river of his life, like the Nile, without a tributary18 stream, and making fertile only a single strip in the vast desert. His temperament19 had been in youth a joyous20 one; and now, amid all his sorrows and privations, for he had many, he looked upon the world as a glad, bright, glorious world. On the many joys of life he gazed still with the eyes of childhood, from the far-gone Past upward, trusting, hoping;--and upon its sorrows with the eyes of age, from the distant Future, downward, triumphant21, not despairing. He loved solitude22, and silence, and candle-light, and the deep midnight. "For," said he, "if the morning hours are the wings of the day, I only fold them about me to sleep more sweetly; knowing that, at its other extremity23, the day, like the fowls24 of the air, has an epicurean morsel,--a parson's nose; and on this oily midnight my spirit revels25 and is glad."
Such was the Professor, who had been talking in a half-intelligible strain for two hours or more. The Baron had fallen fast asleep in his chair; but Flemming sat listening with excited imagination, and the Professor continued in the following words, which, to the best of his listener's memory, seemed gleaned26 here and there from Fichte's Destiny of Man, and Shubert's History of the Soul.
"Life is one, and universal; its forms many and individual. Throughout this beautiful and wonderful creation there is never-ceasing motion, without rest by night or day, ever weaving to and fro. Swifter than a weaver's shuttle it flies from Birth to Death, from Death to Birth; from the beginning seeks the end, and finds it not, for the seeming end is only a dim beginning of a new out-going and endeavour after the end. As the ice upon the mountain, when the warm breath of the summer sun breathes upon it, melts, and divides into drops, each of which reflects an image of the sun; so life, in the smile of God's love, divides itself into separate forms, each bearing in it and reflecting an image of God's love. Of all these forms the highest and most perfect inits god-likeness27 is the human soul. The vast cathedral of Nature is full of holy scriptures29, and shapes of deep, mysterious meaning; but all is solitary and silent there; no bending knee, no uplifted eye, no lip adoring, praying. Into this vast cathedral comes the human soul, seeking its Creator; and the universal silence is changed to sound, and the sound is harmonious30, and has a meaning, and is comprehended and felt. It was an ancient saying of the Persians, that the waters rush from the mountains and hurry forth31 into all the lands to find the Lord of the Earth; and the flame of the Fire, when it awakes, gazes no more upon the ground, but mounts heavenward to seek the Lord of Heaven; and here and there the Earth has built the great watch-towers of the mountains, and they lift their heads far up into the sky, and gaze ever upward and around, to see if the Judge of the World comes not! Thus in Nature herself, without man, there lies a waiting, and hoping, a looking and yearning32, after an unknown somewhat. Yes; when, above there, where the mountain lifts its head over all others, that it may be alone with the clouds and storms of heaven, the lonely eagle looks forth into the gray dawn, to see if the day comes not! when, by the mountain torrent33, the brooding raven34 listens to hear if the chamois is returning from his nightly pasture in the valley; and when the soon uprising sun calls out the spicy35 odors of the thousand flowers, the Alpine36 flowers, with heaven's deep blue and the blush of sunset on their leaves;--then there awakes in Nature, and the soul of man can see and comprehend it, an expectation and a longing37 for a future revelation of God's majesty38. It awakens39, also, when in the fulness of life, field and forest rest at noon, and through the stillness is heard only the song of the grasshopper40 and the hum of the bee; and when at evening the singing lark41, up from the sweet-smelling vineyards rises, or in the later hours of night Orion puts on his shining armour42, to walk forth in the fields of heaven. But in the soul of man alone is this longing changed to certainty and fulfilled. For lo! thelight of the sun and the stars shines through the air, and is nowhere visible and seen; the planets hasten with more than the speed of the storm through infinite space, and their footsteps are not heard, but where the sunlight strikes the firm surface of the planets, where the stormwind smites43 the wall of the mountain cliff, there is the one seen and the other heard. Thus is the glory of God made visible, and may be seen, where in the soul of man it meets its likeness changeless and firm-standing. Thus, then, stands Man;--a mountain on the boundary between two worlds;--its foot in one, its summit far-rising into the other. From this summit the manifold landscape of life is visible, the way of the Past and Perishable44, which we have left behind us; and, as we evermore ascend45, bright glimpses of the daybreak of Eternity46 beyond us!"
Flemming would fain have interrupted this discourse47 at times, to answer and inquire, but the Professor went on, warming and glowing more andmore. At length, there was a short pause, and Flemming said;
"All these indefinite longings,--these yearnings after an unknown somewhat, I have felt and still feel within me; but not yet their fulfilment."
"That is because you have not faith;" answered the Professor. "The Present is an age of doubt and disbelief, and darkness; out of which shall arise a clear and bright Hereafter. In the second part of Goethe's Faust, there is a grand and striking scene, where in the classical Walpurgis Night, on the Pharsalian Plains, the mocking Mephistopheles sits down between the solemn antique Sphinxes, and boldly questions them, and reads their riddles48. The red light of innumerable watch-fires glares all round about, and shines upon the terrible face of the arch-scoffer; while on either side, severe, majestic49, solemnly serene50, we behold51 the gigantic forms of the children of Chimæra, half buried in the earth, their mild eyes gazing fixedly53, as if they heard through the midnight, the swift-rushing wings of the Stymphalides, striving to outstrip54 the speed of Alcides' arrows! Angry griffins are near them; and not far are Sirens, singing their wondrous55 songs from the rocking branches of the willow56 trees! Even thus does a scoffing57 and unbelieving Present sit down, between an unknown Future and a too believing Past, and question and challenge the gigantic forms of faith, half buried in the sands of Time, and gazing forward steadfastly58 into the night, whilst sounds of anger and voices of delight alternate vex59 and soothe60 the ear of man!--But the time will come, when the soul of man shall return again childlike and trustful to its faith in God; and look God in the face and die; for it is an old saying, full of deep, mysterious meaning, that he must die, who hath looked upon a God. And this is the fate of the soul, that it should die continually. No sooner here on earth does it awake to its peculiar being, than it struggles to behold and comprehend the Spirit of Life. In the first dim twilight61 of its existence, it beholds62 this spirit, is pervaded63 by its energies,--is quick and creative likethe spirit itself, and yet slumbers64 away into death after having seen it. But the image it has seen, remains65, in the eternal procreation, as a homogeneal existence, is again renewed, and the seeming death, from moment to moment, becomes the source of kind after kind of existences in ever-ascending series. The soul aspires66 ever onward67 to love and to behold. It sees the image more perfect in the brightening twilight of the dawn, in the ever higher-rising sun. It sleeps again, dying in the clearer vision; but the image seen remains as a permanent kind; and the slumberer68 awakes anew and ever higher after its own image, till at length, in the full blaze of noonday, a being comes forth, which, like the eagle, can behold the sun and die not. Then both live on, even when this bodily element, the mist and vapor69 through which the young eagle gazed, dissolves and falls to earth."
"I am not sure that I understand you," said Flemming; "but if I do, you mean to say, that, as the body continually changes and takes unto itselfnew properties, and is not the same to-day as yesterday, so likewise the soul lays aside its idiosyncrasies, and is changed by acquiring new powers, and thus may be said to die. And hence, properly speaking, the soul lives always in the Present, and has, and can have, no Future; for the Future becomes the Present, and the soul that then lives in me is a higher and more perfect soul; and so onward forevermore."
"I mean what I say," continued the Professor; "and can find no more appropriate language to express my meaning than that which I have used. But as I said before, pardon must be granted to the novelty of words, when it serves to illustrate the obscurity of things. And I think you will see clearly from what I have said, that this earthly life, when seen hereafter from heaven, will seem like an hour passed long ago, and dimly remembered;--that long, laborious71, full of joys and sorrows as it is, it will then have dwindled73 down to a mere74 point, hardly visible to the far-reaching ken28 of the disembodied spirit. But the spirit itself soars onward. And thus death is neither an end nor a beginning. It is a transition not from one existence to another, but from one state of existence to another. No link is broken in the chain of being; any more than in passing from infancy75 to manhood, from manhood to old age. There are seasons of reverie and deep abstraction, which seem to me analogous76 to death. The soul gradually loses its consciousness of what is passing around it; and takes no longer cognizance of objects which are near. It seems for the moment to have dissolved its connexion with the body. It has passed as it were into another state of being. It lives in another world. It has flown over lands and seas; and holds communion with those it loves, in distant regions of the earth, and the more distant heaven. It sees familiar faces, and hears beloved voices, which to the bodily senses are no longer visible and audible. And this likewise is death; save that when we die, the soul returns no more to the dwelling77 it has left."
"You seem to take it for granted," interrupted Flemming, "that, in our reveries, the soul really goes out of the body into distant places, instead of summoning up their semblance78 within itself by the power of memory and imagination!"
"Something I must take for granted," replied the Professor. "We will not discuss that point now. I speak not without forethought. Just observe what a glorious thing human life is, when seen in this light; and how glorious man's destiny. I am; thou art; he is! seems but a school-boy's conjugation. But therein lies a great mystery. These words are significant of much. We behold all round about us one vast union, in which no man can labor70 for himself without laboring79 at the same time for all others; a glimpse of truth, which by the universal harmony of things becomes an inward benediction80, and lifts the soul mightily81 upward. Still more so, when a man regards himself as a necessary member of this union. The feeling of our dignity and our power grows strong, when we say to ourselves; My being is not objectless and in vain; I am a necessary link in the great chain, which, from the full development of consciousness in the first man, reaches forward into eternity. All the great, and wise, and good among mankind, all the benefactors82 of the human race, whose names I read in the world's history, and the still greater number of those, whose good deeds have outlived their names,--all those have labored83 for me. I have entered into their harvest. I walk the green earth, which they inhabited. I tread in their footsteps, from which blessings84 grow. I can undertake the sublime85 task, which they once undertook, the task of making our common brotherhood86 wiser and happier. I can build forward, where they were forced to leave off; and bring nearer to perfection the great edifice87 which they left uncompleted. And at length I, too, must leave it, and go hence. O, this is the sublimest88 thought of all! I can never finish the noble task; therefore, so sure as this task is my destiny, I can never cease to work, and consequently never cease to be. What men call death cannot break off this task, which is never-ending; consequently no periodis set to my being, and I am eternal. I lift my head boldly to the threatening mountain peaks, and to the roaring cataract89, and to the storm-clouds swimming in the fire-sea overhead and say; I am eternal, and defy your power! Break, break over me! and thou Earth, and thou Heaven, mingle90 in the wild tumult91! and ye Elements foam92 and rage, and destroy this atom of dust,--this body, which I call mine! My will alone, with its fixed52 purpose, shall hover93 brave and triumphant over the ruins of the universe; for I have comprehended my destiny; and it is more durable94 than ye! It is eternal; and I, who recognise it, I likewise am eternal! Tell me, my friend, have you no faith in this?"
"I have;" answered Flemming, and there was another pause. He then said;
"I have listened to you patiently and without interruption. Now listen to me. You complain of the skepticism of the age. This is one form in which the philosophic14 spirit of the age presents itself. Let me tell you, that another form, whichit assumes, is that of poetic95 reverie. Plato of old had dreams like these; and the Mystics of the Middle Ages; and still their disciples96 walk in the cloud-land and dream-land of this poetic philosophy. Pleasant and cool upon their souls lie the shadows of the trees under which Plato taught. From their whispering leaves comes wafted97 across the noise of populous98 centuries a solemn and mysterious sound, which to them is the voice of the Soul of the World. All nature has become spiritualized and transfigured; and, wrapt in beautiful, vague dreams of the real and the ideal, they live in this green world, like the little child in the German tale, who sits by the margin99 of a woodland lake, and hears the blue heaven and the branches overhead dispute with their reflection in the water, which is the reality and which the image. I willingly confess, that such day-dreams as these appeal strongly to my imagination. Visitants and attendants are they of those lofty souls, which, soaring ever higher and higher, build themselves nests under the very eaves of the stars, forgetful that theycannot live on air, but must descend100 to earth for food. Yet I recognise them as day-dreams only; as shadows, not substantial things. What I mainly dislike in the New Philosophy, is the cool impertinence with which an old idea, folded in a new garment, looks you in the face and pretends not to know you, though you have been familiar friends from childhood. I remember an English author who, in speaking of your German Philosophies, says very wisely; `Often a proposition of inscrutable and dread101 aspect, when resolutely102 grappled with, and torn from its shady den2, and its bristling103 entrenchments of uncouth104 terminology105,--and dragged forth into the open light of day, to be seen by the natural eye and tried by merely human understanding, proves to be a very harmless truth, familiar to us from old, sometimes so familiar as to be a truism. Too frequently the anxious novice106 is reminded of Dryden in the Battle of the Books; there is a helmet of rusty107 iron, dark, grim, gigantic; and within it, at the farthest corner, is a head no bigger than a walnut108.'--Can you believe, thatthese words ever came from the lips of Carlyle! He has himself taken up the uncouth terminology of late; and many pure, simple minds are much offended at it. They seem to take it as a personal insult. They are angry; and deny the just meed of praise. It is, however, hardly worth while to lose our presence of mind. Let us rather profit as we may, even from this spectacle, and recognise the monarch109 in his masquerade. For, hooded110 and wrapped about with that strange and antique garb111, there walks a kingly, a most royal soul, even as the Emperor Charles walked amid solemn cloisters112 under a monk's cowl;--a monarch still in soul. Such things are not new in the history of the world. Ever and anon they sweep over the earth, and blow themselves out soon, and then there is quiet for a season, and the atmosphere of Truth seems more serene. Why would you preach to the wind? Why reason with thunder-showers? Better sit quiet, and see them pass over like a pageant113, cloudy, superb, and vast."
The Professor smiled self-complacently, but said not a word. Flemming continued;
"I will add no more than this;--there are many speculations114 in Literature, Philosophy, and Religion, which, though pleasant to walk in, and lying under the shadow of great names, yet lead to no important result. They resemble rather those roads in the western forests of my native land, which, though broad and pleasant at first, and lying beneath the shadow of great branches, finally dwindle72 to a squirrel track, and run up a tree!"
The Professor hardly knew whether he should laugh or be offended at this sally; and, laying his hand upon Flemming's arm, he said seriously;
"Believe me, my young friend, the time will come, when you will think more wisely on these things. And with you, I trust, that time will soon come; since it moves more speedily with some than with others. For what is Time? The shadow on the dial,--the striking of the clock,--the running of the sand,--day and night,--summerand winter,--months, years, centuries! These are but arbitrary and outward signs,--the measure of Time, not Time itself! Time is the Life of the Soul. If not this, then tell me what it is?"
The high and animated115 tone of voice in which the Professor uttered these words aroused the Baron from his sleep; and, not distinctly comprehending what was said, but thinking the Professor asked what time it was, he innocently exclaimed;
"I should think it must be near midnight!"
This somewhat disconcerted the Professor, who took his leave soon afterward116. When he was gone the Baron said;
"Excuse me for treating your guest so cavalierly. His transcendentalism annoyed me not a little; and I took refuge in sleep. One would think, to judge by the language of this sect117, that they alone saw any beauty in Nature; and, when I hear one of them discourse, I am instantly reminded of Goethe's Baccalaureus, when he exclaims; `The world was not before I created it; Ibrought the sun up out of the sea; with me began the changeful course of the moon; the day decked itself on my account; the earth grew green and blossomed to meet me; at my nod in that first night, the pomp of all the stars developed itself; who but I set you free from all the bonds of Philisterlike, contracting thoughts? I, however, emancipated118 as my mind assures me I am, gladly pursue my inward light, advance boldly in a transport peculiarly my own, the bright before me, and the dark behind!'--Do you not see a resemblance? O, they might be modest enough to confess, that one straggling ray of light may, by some accident, reach the blind eyes of even us poor, benighted119 heathens?"
"Alas120! how little veneration121 we have!" said Flemming. "I could not help closing the discussion with a jest. An ill-timed levity122 often takes me by surprise. On all such occasions I think of a scene at the University, where, in the midst of a grave discussion on the possibility of Absolute Motion, a scholar said he had seen a rock splitopen, from which sprang a toad123, who could not be supposed to have any knowledge of the external world, and consequently his motion must have been absolute. The learned Professor, who presided on that occasion, was hardly more startled and astonished, than was our learned Professor, five minutes ago. But come; wind up your watch, and let us go to bed."
"By the way," said the Baron, "did you mind what a curious head he has. There are two crowns upon it."
"That is a sign," replied Flemming, "that he will eat his bread in two kingdoms."
"I think the poor man would be very thankful," said the Baron with a smile, "if he were always sure of eating it in one. He is what the Transcendentalists call a god-intoxicated man; and I advise him, as Sauteul advised Bossuet, to go to Patmos and write a new Apocalypse."
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1
corporeal
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| adj.肉体的，身体的；物质的 | |
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den
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| n.兽穴；秘密地方；安静的小房间，私室 | |
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discursive
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| adj.离题的，无层次的 | |
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derive
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| v.取得；导出；引申；来自；源自；出自 | |
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destined
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| adj.命中注定的；(for)以…为目的地的 | |
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peculiar
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| adj.古怪的，异常的；特殊的，特有的 | |
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indigent
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| adj.贫穷的，贫困的 | |
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concord
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| n.和谐；协调 | |
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melodiously
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illustrate
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| v.举例说明，阐明；图解，加插图 | |
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baron
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| n.男爵；(商业界等)巨头，大王 | |
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owl
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| n.猫头鹰，枭 | |
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monk
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| n.和尚，僧侣，修道士 | |
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philosophic
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| adj.哲学的，贤明的 | |
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philosophical
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| adj.哲学家的，哲学上的，达观的 | |
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solitary
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| adj.孤独的，独立的，荒凉的；n.隐士 | |
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mighty
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| adj.强有力的；巨大的 | |
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tributary
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| n.支流；纳贡国；adj.附庸的；辅助的；支流的 | |
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temperament
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| n.气质，性格，性情 | |
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joyous
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| adj.充满快乐的；令人高兴的 | |
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triumphant
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| adj.胜利的，成功的；狂欢的，喜悦的 | |
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solitude
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| n. 孤独; 独居,荒僻之地,幽静的地方 | |
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extremity
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| n.末端，尽头；尽力；终极；极度 | |
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fowls
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| 鸟( fowl的名词复数 )； 禽肉； 既不是这； 非驴非马 | |
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revels
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| n.作乐( revel的名词复数 )；狂欢；着迷；陶醉v.作乐( revel的第三人称单数 )；狂欢；着迷；陶醉 | |
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gleaned
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| v.一点点地收集（资料、事实）( glean的过去式和过去分词 )；（收割后）拾穗 | |
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likeness
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ken
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scriptures
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| 经文，圣典( scripture的名词复数 )； 经典 | |
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harmonious
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forth
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yearning
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| a.渴望的；向往的；怀念的 | |
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torrent
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| n.激流，洪流；爆发，(话语等的)连发 | |
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raven
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| n.渡鸟，乌鸦；adj.乌亮的 | |
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spicy
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alpine
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longing
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majesty
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| n.雄伟，壮丽，庄严，威严；最高权威，王权 | |
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awakens
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| v.（使）醒( awaken的第三人称单数 )；（使）觉醒；弄醒；（使）意识到 | |
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grasshopper
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| n.蚱蜢，蝗虫，蚂蚱 | |
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lark
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| n.云雀，百灵鸟；n.嬉戏，玩笑；vi.嬉戏 | |
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armour
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| （=armor）n.盔甲；装甲部队 | |
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smites
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| v.猛打，重击，打击( smite的第三人称单数 ) | |
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perishable
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| adj.（尤指食物）易腐的，易坏的 | |
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ascend
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| vi.渐渐上升，升高；vt.攀登，登上 | |
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eternity
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| n.不朽，来世；永恒，无穷 | |
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discourse
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| n.论文，演说；谈话；话语；vi.讲述，著述 | |
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riddles
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| n.谜（语）( riddle的名词复数 )；猜不透的难题，难解之谜 | |
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majestic
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| adj.雄伟的，壮丽的，庄严的，威严的，崇高的 | |
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serene
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| adj. 安详的，宁静的，平静的 | |
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51
behold
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| v.看，注视，看到 | |
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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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53
fixedly
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| adv.固定地；不屈地，坚定不移地 | |
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54
outstrip
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| v.超过，跑过 | |
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55
wondrous
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| adj.令人惊奇的，奇妙的；adv.惊人地；异乎寻常地；令人惊叹地 | |
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56
willow
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| n.柳树 | |
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57
scoffing
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| n. 嘲笑, 笑柄, 愚弄 v. 嘲笑, 嘲弄, 愚弄, 狼吞虎咽 | |
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steadfastly
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| adv.踏实地，不变地；岿然；坚定不渝 | |
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vex
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| vt.使烦恼，使苦恼 | |
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soothe
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| v.安慰；使平静；使减轻；缓和；奉承 | |
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twilight
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| n.暮光，黄昏；暮年，晚期，衰落时期 | |
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beholds
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| v.看，注视( behold的第三人称单数 )；瞧；看呀；（叙述中用于引出某人意外的出现）哎哟 | |
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pervaded
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| v.遍及，弥漫( pervade的过去式和过去分词 ) | |
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slumbers
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| 睡眠，安眠( slumber的名词复数 ) | |
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65
remains
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| n.剩余物，残留物；遗体，遗迹 | |
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aspires
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| v.渴望，追求( aspire的第三人称单数 ) | |
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onward
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| adj.向前的，前进的；adv.向前，前进，在先 | |
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slumberer
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| 睡眠者，微睡者 | |
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69
vapor
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| n.蒸汽，雾气 | |
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labor
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| n.劳动，努力，工作，劳工；分娩；vi.劳动，努力，苦干；vt.详细分析；麻烦 | |
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71
laborious
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| adj.吃力的，努力的，不流畅 | |
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72
dwindle
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| v.逐渐变小（或减少） | |
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dwindled
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| v.逐渐变少或变小( dwindle的过去式和过去分词 ) | |
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mere
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| adj.纯粹的；仅仅，只不过 | |
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infancy
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| n.婴儿期；幼年期；初期 | |
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analogous
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| adj.相似的；类似的 | |
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77
dwelling
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| n.住宅，住所，寓所 | |
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semblance
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| n.外貌，外表 | |
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79
laboring
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| n.劳动，操劳v.努力争取(for)( labor的现在分词 )；苦干；详细分析；（指引擎）缓慢而困难地运转 | |
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80
benediction
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| n.祝福；恩赐 | |
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mightily
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| ad.强烈地；非常地 | |
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benefactors
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| n.捐助者，施主( benefactor的名词复数 )；恩人 | |
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labored
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| adj.吃力的，谨慎的v.努力争取(for)( labor的过去式和过去分词 )；苦干；详细分析；（指引擎）缓慢而困难地运转 | |
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84
blessings
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| n.（上帝的）祝福( blessing的名词复数 )；好事；福分；因祸得福 | |
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sublime
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| adj.崇高的，伟大的；极度的，不顾后果的 | |
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brotherhood
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| n.兄弟般的关系，手中情谊 | |
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87
edifice
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| n.宏伟的建筑物(如宫殿，教室) | |
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sublimest
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| 伟大的( sublime的最高级 )； 令人赞叹的； 极端的； 不顾后果的 | |
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cataract
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| n.大瀑布，奔流，洪水，白内障 | |
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mingle
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| vt.使混合，使相混；vi.混合起来；相交往 | |
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tumult
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| n.喧哗；激动，混乱；吵闹 | |
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92
foam
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| v./n.泡沫，起泡沫 | |
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hover
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| vi.翱翔，盘旋；徘徊；彷徨，犹豫 | |
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durable
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| adj.持久的，耐久的 | |
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poetic
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| adj.富有诗意的，有诗人气质的，善于抒情的 | |
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disciples
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| n.信徒( disciple的名词复数 )；门徒；耶稣的信徒；（尤指）耶稣十二门徒之一 | |
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wafted
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| v.吹送，飘送，（使）浮动( waft的过去式和过去分词 ) | |
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populous
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| adj.人口稠密的，人口众多的 | |
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99
margin
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| n.页边空白；差额；余地，余裕；边，边缘 | |
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100
descend
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| vt./vi.传下来，下来，下降 | |
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101
dread
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| vt.担忧，忧虑；惧怕，不敢；n.担忧，畏惧 | |
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102
resolutely
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| adj.坚决地，果断地 | |
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103
bristling
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| a.竖立的 | |
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104
uncouth
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| adj.无教养的，粗鲁的 | |
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105
terminology
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| n.术语；专有名词 | |
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106
novice
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| adj.新手的，生手的 | |
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107
rusty
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| adj.生锈的；锈色的；荒废了的 | |
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108
walnut
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| n.胡桃，胡桃木，胡桃色，茶色 | |
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109
monarch
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| n.帝王，君主，最高统治者 | |
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110
hooded
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| adj.戴头巾的；有罩盖的；颈部因肋骨运动而膨胀的 | |
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111
garb
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| n.服装，装束 | |
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112
cloisters
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| n.（学院、修道院、教堂等建筑的）走廊( cloister的名词复数 )；回廊；修道院的生活；隐居v.隐退，使与世隔绝( cloister的第三人称单数 ) | |
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113
pageant
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| n.壮观的游行；露天历史剧 | |
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114
speculations
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| n.投机买卖( speculation的名词复数 )；思考；投机活动；推断 | |
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115
animated
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| adj.生气勃勃的，活跃的，愉快的 | |
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116
afterward
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| adv.后来；以后 | |
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117
sect
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| n.派别，宗教，学派，派系 | |
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118
emancipated
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| adj.被解放的，不受约束的v.解放某人（尤指摆脱政治、法律或社会的束缚）( emancipate的过去式和过去分词 ) | |
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119
benighted
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| adj.蒙昧的 | |
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120
alas
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| int.唉(表示悲伤、忧愁、恐惧等) | |
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121
veneration
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| n.尊敬，崇拜 | |
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122
levity
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| n.轻率，轻浮，不稳定，多变 | |
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123
toad
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| n.蟾蜍，癞蛤蟆 | |
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