The opinions speciously1 supported, in some modern publications on the female character and education, which have given the tone to most of the observations made, in a more cursory2 manner, on the sex, remain now to be examined.
§ I.
I shall begin with Rousseau, and give a sketch3 of his character of woman, in his own words, interspersing4 comments and reflections. My comments, it is true, will all spring from a few simple principles, and might have been deduced from what I have already said; but the artificial structure has been raised with so much ingenuity5, that it seems necessary to attack it in a more circumstantial manner, and make the application myself.
Sophia, says Rousseau, should be as perfect a woman as Emilius is a man, and to render her so, it is necessary to examine the character which nature has given to the sex.
He then proceeds to prove that woman ought to be weak and passive, because she has less bodily strength than man; and hence infers, that she was formed to please and to be subject to him; and that it is her duty to render herself agreeable to her master — this being the grand end of her existence.31 Still, however, to give a little mock dignity to lust7, he insists that man should not exert his strength, but depend on the will of the woman, when he seeks for pleasure with her.
31 I have already inserted the passage, [see note to fifth paragraph in chapter iii.].
‘Hence we deduce a third consequence from the different constitutions of the sexes; which is, that the strongest should be master in appearance, and be dependent in fact on the weakest; and that not from any frivolous8 practice of gallantry or vanity of protectorship, but from an invariable law of nature, which, furnishing woman with a greater facility to excite desires than she has given man to satisfy them, makes the latter dependent on the good pleasure of the former, and compels him to endeavour to please in his turn, in order to obtain her consent that he should be strongest.32 On these occasions, the most delightful11 circumstance a man finds in his victory is, to doubt whether it was the woman’s weakness that yielded to his superior strength, or whether her inclinations12 spoke13 in his favour: the females are also generally artful enough to leave this matter in doubt. The understanding of women answers in this respect perfectly14 to their constitution: so far from being ashamed of their weakness, they glory in it; their tender muscles make no resistance; they affect to be incapable15 of lifting the smallest burthens, and would blush to be thought robust16 and strong. To what purpose is all this? Not merely for the sake of appearing delicate, but through an artful precaution: it is thus they provide an excuse beforehand, and a right to be feeble when they think it expedient18.’
32 What nonsense!
I have quoted this passage, lest my readers should suspect that I warped19 the author’s reasoning to support my own arguments. I have already asserted that in educating women these fundamental principles lead to a system of cunning and lasciviousness21.
Supposing woman to have been formed only to please, and be subject to man, the conclusion is just, she ought to sacrifice every other consideration to render herself agreeable to him: and let this brutal22 desire of self-preservation be the grand spring of all her actions, when it is proved to be the iron bed of fate, to fit which her character should be stretched or contracted, regardless of all moral or physical distinctions. But, if, as I think, may be demonstrated, the purposes, of even this life, viewing the whole, be subverted23 by practical rules built upon this ignoble24 base, I may be allowed to doubt whether woman was created for man: and, though the cry of irreligion, or even atheism25, be raised against me, I will simply declare, that were an angel from heaven to tell me that Moses’s beautiful, poetical26 cosmogony, and the account of the fall of man, were literally28 true, I could not believe what my reason told me was derogatory to the character of the Supreme29 Being: and, having no fear of the devil before mine eyes, I venture to call this a suggestion of reason, instead of resting my weakness on the broad shoulders of the first seducer30 of my frail31 sex.
‘It being once demonstrated,’ continues Rousseau, ‘that man and woman are not, nor ought to be, constituted alike in temperament32 and character, it follows of course that they should not be educated in the same manner. In pursuing the directions of nature, they ought indeed to act in concert, but they should not be engaged in the same employments: the end of their pursuits should be the same, but the means they should take to accomplish them, and of consequence their tastes and inclinations, should be different.’
‘Whether I consider the peculiar33 destination of the sex, observe their inclinations, or remark their duties, all things equally concur34 to point out the peculiar method of education best adapted to them. Woman and man were made for each other; but their mutual35 dependence36 is not the same. The men depend on the women only on account of their desires; the women on the men both on account of their desires and their necessities: we could subsist37 better without them than they without us.’
‘For this reason, the education of the women should be always relative to the men. To please, to be useful to us, to make us love and esteem38 them, to educate us when young, and take care of us when grown up, to advise, to console us, to render our lives easy and agreeable: these are the duties of women at all times, and what they should be taught in their infancy39. So long as we fail to recur40 to this principle, we run wide of the mark, and all the precepts41 which are given them contribute neither to their happiness nor our own.’
‘Girls are from their earliest infancy fond of dress. Not content with being pretty, they are desirous of being thought so; we see, by all their little airs, that this thought engages their attention; and they are hardly capable of understanding what is said to them, before they are to be governed by talking to them of what people will think of their behaviour. The same motive43, however, indiscreetly made use of with boys, has not the same effect: provided they are let pursue their amusements at pleasure, they care very little what people think of them. Time and pains are necessary to subject boys to this motive.
‘Whencesoever girls derive45 this first lesson, it is a very good one. As the body is born, in a manner, before the soul, our first concern should be to cultivate the former; this order is common to both sexes, but the object of that cultivation46 is different. In the one sex it is the developement of corporeal47 powers; in the other, that of personal charms: not that either the quality of strength or beauty ought to be confined exclusively to one sex; but only that the order of the cultivation of both is in that respect reversed. Women certainly require as much strength as to enable them to move and act gracefully49, and men as much address as to qualify them to act with ease.’
‘Children of both sexes have a great many amusements in common; and so they ought; have they not also many such when they are grown up? Each sex has also its peculiar taste to distinguish in this particular. Boys love sports of noise and activity; to beat the drum, to whip the top, and to drag about their little carts: girls, on the other hand, are fonder of things of show and ornament51; such as mirrours, trinkets, and dolls: the doll is the peculiar amusement of the females; from whence we see their taste plainly adapted to their destination. The physical part of the art of pleasing lies in dress; and this is all which children are capacitated to cultivate of that art.’
‘Here then we see a primary propensity52 firmly established, which you need only to pursue and regulate. The little creature will doubtless be very desirous to know how to dress up her doll, to make its sleeve-knots, its flounces, its head-dress, &c. she is obliged to have so much recourse to the people about her, for their assistance in these articles, that it would be much more agreeable to her to owe them all to her own industry. Hence we have a good reason for the first lessons that are usually taught these young females: in which we do not appear to be setting them a task, but obliging them, by instructing them in what is immediately useful to themselves. And, in fact, almost all of them learn with reluctance53 to read and write; but very readily apply themselves to the use of their needles. They imagine themselves already grown up, and think with pleasure that such qualifications will enable them to decorate themselves.’
This is certainly only an education of the body; but Rousseau is not the only man who has indirectly54 said that merely the person of a young woman, without any mind, unless animal spirits come under that description, is very pleasing. To render it weak, and what some may call beautiful, the understanding is neglected, and girls forced to sit still, play with dolls and listen to foolish conversations; — the effect of habit is insisted upon as an undoubted indication of nature. I know it was Rousseau’s opinion that the first years of youth should be employed to form the body, though in educating Emilius he deviates55 from this plan; yet, the difference between strengthening the body, on which strength of mind in a great measure depends, and only giving it an easy motion, is very wide.
Rousseau’s observations, it is proper to remark, were made in a country where the art of pleasing was refined only to extract the grossness of vice56. He did not go back to nature, or his ruling appetite disturbed the operations of reason, else he would not have drawn57 these crude inferences.
In France boys and girls, particularly the latter, are only educated to please, to manage their persons, and regulate their exterior58 behaviour; and their minds are corrupted59, at a very early age, by the wordly and pious60 cautions they receive to guard them against immodesty. I speak of past times. The very confessions62 which mere17 children were obliged to make, and the questions asked by the holy men, I assert these facts on good authority, were sufficient to impress a sexual character; and the education of society was a school of coquetry and art. At the age of ten or eleven; nay63, often much sooner, girls began to coquet, and talked, unreproved, of establishing themselves in the world by marriage.
In short, they were treated like women, almost from their very birth, and compliments were listened to instead of instruction. These, weakening the mind, Nature was supposed to have acted like a step-mother, when she formed this after-thought of creation.
Not allowing them understanding, however, it was but consistent to subject them to authority independent of reason; and to prepare them for this subjection, he gives the following advice:
‘Girls ought to be active and diligent64; nor is that all; they should also be early subjected to restraint. This misfortune, if it really be one, is inseparable from their sex; nor do they ever throw it off but to suffer more cruel evils. They must be subject, all their lives, to the most constant and severe restraint, which is that of decorum: it is, therefore, necessary to accustom65 them early to such confinement66, that it may not afterwards cost them too dear; and to the suppression of their caprices, that they may the more readily submit to the will of others. If, indeed, they be fond of being always at work, they should be sometimes compelled to lay it aside. Dissipation, levity68, and inconstancy, are faults that readily spring up from their first propensities69, when corrupted or perverted70 by too much indulgence. To prevent this abuse, we should teach them, above all things, to lay a due restraint on themselves. The life of a modest woman is reduced, by our absurd institutions, to a perpetual conflict with herself: not but it is just that this sex should partake of the sufferings which arise from those evils it hath caused us.’
And why is the life of a modest woman a perpetual conflict? I should answer, that this very system of education makes it so. Modesty61, temperance, and self-denial, are the sober offspring of reason; but when sensibility is nurtured71 at the expence of the understanding, such weak beings must be restrained by arbitrary means, and be subjected to continual conflicts; but give their activity of mind a wider range, and nobler passions and motives72 will govern their appetites and sentiments.
‘The common attachment73 and regard of a mother, nay, mere habit, will make her beloved by her children, if she do nothing to incur74 their hate. Even the constraint75 she lays them under, if well directed, will increase their affection, instead of lessening76 it; because a state of dependence being natural to the sex, they perceive themselves formed for obedience77.’
This is begging the question; for servitude not only debases the individual, but its effects seem to be transmitted to posterity78. Considering the length of time that women have been dependent, is it surprising that some of them hug their chains, and fawn79 like the spaniel? ‘These dogs,’ observes a naturalist80, ‘at first kept their ears erect81; but custom has superseded82 nature, and a token of fear is become a beauty.’
‘For the same reason,’ adds Rousseau, ‘women have, or ought to have, but little liberty; they are apt to indulge themselves excessively in what is allowed them. Addicted83 in every thing to extremes, they are even more transported at their diversions than boys.’
The answer to this is very simple. Slaves and mobs have always indulged themselves in the same excesses, when once they broke loose from authority. — The bent84 bow recoils85 with violence, when the hand is suddenly relaxed that forcibly held it; and sensibility, the play-thing of outward circumstances, must be subjected to authority, or moderated by reason.
‘There results,’ he continues, ‘from this habitual86 restraint a tractableness which women have occasion for during their whole lives, as they constantly remain either under subjection to the men, or to the opinions of mankind; and are never permitted to set themselves above those opinions. The first and most important qualification in a woman is good-nature or sweetness of temper: formed to obey a being so imperfect as man, often full of vices88, and always full of faults, she ought to learn betimes even to suffer injustice89, and to bear the insults of a husband without complaint; it is not for his sake, but her own, that she should be of a mild disposition90. The perverseness91 and ill-nature of the women only serve to aggravate92 their own misfortunes, and the misconduct of their husbands; they might plainly perceive that such are not the arms by which they gain the superiority.’
Formed to live with such an imperfect being as man, they ought to learn from the exercise of their faculties93 the necessity of forbearance; but all the sacred rights of humanity are violated by insisting on blind obedience; or, the most sacred rights belong only to man.
The being who patiently endures injustice, and silently bears insults, will soon become unjust, or unable to discern right from wrong. Besides, I deny the fact, this is not the true way to form or meliorate the temper; for, as a sex, men have better tempers than women, because they are occupied by pursuits that interest the head as well as the heart; and the steadiness of the head gives a healthy temperature to the heart. People of sensibility have seldom good tempers. The formation of the temper is the cool work of reason, when, as life advances, she mixes with happy art, jarring elements. I never knew a weak or ignorant person who had a good temper, though that constitutional good humour, and that docility95, which fear stamps on the behaviour, often obtains the name. I say behaviour, for genuine meekness97 never reached the heart or mind, unless as the effect of reflection; and that simple restraint produces a number of peccant humours in domestic life, many sensible men will allow, who find some of these gentle irritable98 creatures, very troublesome companions.
‘Each sex,’ he further argues, ‘should preserve its peculiar tone and manner; a meek96 husband may make a wife impertinent; but mildness of disposition on the woman’s side will always bring a man back to reason, at least if he be not absolutely a brute99, and will sooner or later triumph over him.’ Perhaps the mildness of reason might sometimes have this effect; but abject100 fear always inspires contempt; and tears are only eloquent101 when they flow down fair cheeks.
Of what materials can that heart be composed, which can melt when insulted, and instead of revolting at injustice, kiss the rod? Is it unfair to infer that her virtue102 is built on narrow views and selfishness, who can caress103 a man, with true feminine softness, the very moment when he treats her tyrannically? Nature never dictated104 such insincerity; — and, though prudence106 of this sort be termed a virtue, morality becomes vague when any part is supposed to rest on falsehood. These are mere expedients107, and expedients are only useful for the moment.
Let the husband beware of trusting too implicitly108 to this servile obedience; for if his wife can with winning sweetness caress him when angry, and when she ought to be angry, unless contempt had stifled109 a natural effervescence, she may do the same after parting with a lover. These are all preparations for adultery; or, should the fear of the world, or of hell, restrain her desire of pleasing other men, when she can no longer please her husband, what substitute can be found by a being who was only formed, by nature and art, to please man? what can make her amends110 for this privation, or where is she to seek for a fresh employment? where find sufficient strength of mind to determine to begin the search, when her habits are fixed111, and vanity has long ruled her chaotic112 mind?
But this partial moralist recommends cunning systematically113 and Plausibly114.
‘Daughters should be always submissive; their mothers, however, should not be inexorable. To make a young person tractable87, she ought not to be made unhappy, to make her modest she ought not to be rendered stupid. On the contrary, I should not be displeased115 at her being permitted to use some art, not to elude116 punishment in case of disobedience, but to exempt117 herself from the necessity of obeying. It is not necessary to make her dependence burdensome, but only to let her feel it. Subtilty is a talent natural to the sex; and, as I am persuaded, all our natural inclinations are right and good in themselves, I am of opinion this should be cultivated as well as the others: it is requisite118 for us only to prevent its abuse.’
‘Whatever is, is right,’ he then proceeds triumphantly119 to infer. Granted; — yet, perhaps, no aphorism120 ever contained a more paradoxical assertion. It is a solemn truth with respect to God. He, reverentially I speak, sees the whole at once, and saw its just proportions in the womb of time; but man, who can only inspect disjointed parts, finds many things wrong; and it is a part of the system, and therefore right, that he should endeavour to alter what appears to him to be so, even while he bows to the Wisdom of his Creator, and respects the darkness he labours to disperse122.
The inference that follows is just, supposing the principle to be sound. ‘The superiority of address, peculiar to the female sex, is a very equitable123 indemnification for their inferiority in point of strength: without this, woman would not be the companion of man; but his slave: it is by her superiour art and ingenuity that she preserves her equality, and governs him while she affects to obey. Woman has every thing against her, as well our faults, as her own timidity and weakness; she has nothing in her favour, but her subtilty and her beauty. Is it not very reasonable, therefore, she should cultivate both?’ Greatness of mind can never dwell with cunning, or address; for I shall not boggle about words, when their direct signification is insincerity and falsehood, but content myself with observing, that if any class of mankind be so created that it must necessarily be educated by rules not strictly124 deducible from truth, virtue is an affair of convention. How could Rousseau dare to assert, after giving this advice, that in the grand end of existence the object of both sexes should be the same, when he well knew that the mind, formed by its pursuits, is expanded by great views swallowing up little ones, or that it becomes itself little?
Men have superiour strength of body; but were it not for mistaken notions of beauty, women would acquire sufficient to enable them to earn their own subsistence, the true definition of independence; and to bear those bodily inconveniencies and exertions125 that are requisite to strengthen the mind.
Let us then, by being allowed to take the same exercise as boys, not only during infancy, but youth, arrive at perfection of body, that we may know how far the natural superiority of man extends. For what reason or virtue can be expected from a creature when the seed-time of life is neglected? None — did not the winds of heaven casually127 scatter128 many useful seeds in the fallow ground.
‘Beauty cannot be acquired by dress, and coquetry is an art not so early and speedily attained129. While girls are yet young, however, they are in a capacity to study agreeable gesture, a pleasing modulation131 of voice, an easy carriage and behaviour; as well as to take the advantage of gracefully adapting their looks and attitudes to time, place, and occasion. Their application, therefore, should not be solely132 confined to the arts of industry and the needle, when they come to display other talents, whose utility is already apparent.’
‘For my part, I would have a young Englishwoman cultivate her agreeable talents, in order to please her future husband, with as much care and assiduity as a young Circassian cultivates her’s, to fit her for the Haram of an Eastern bashaw.’
To render women completely insignificant133, he adds —‘The tongues of women are very voluble; they speak earlier, more readily, and more agreeably, than the men; they are accused also of speaking much more: but so it ought to be, and I should be very ready to convert this reproach into a compliment; their lips and eyes have the same activity, and for the same reason. A man speaks of what he knows, a woman of what pleases her; the one requires knowledge, the other taste; the principal object of a man’s discourse134 should be what is useful, that of a woman’s what is agreeable. There ought to be nothing in common between their different conversation but truth.
‘We ought not, therefore, to restrain the prattle135 of girls, in the same manner as we should that of boys, with that severe question; To what purpose are you talking? but by another, which is no less difficult to answer, How will your discourse be received? In infancy, while they are as yet incapable to discern good from evil, they ought to observe it, as a law, never to say any thing disagreeable to those whom they are speaking to: what will render the practice of this rule also the more difficult, is, that it must ever be subordinate to the former, of never speaking falsely or telling an untruth.’ To govern the tongue in this manner must require great address indeed; and it is too much practised both by men and women. — Out of the abundance of the heart how few speak! So few, that I, who love simplicity136, would gladly give up politeness for a quarter of the virtue that has been sacrificed to an equivocal quality which at best should only be the polish of virtue.
But, to complete the sketch. ‘It is easy to be conceived, that if male children be not in a capacity to form any true notions of religion, those ideas must be greatly above the conception of the females: it is for this very reason, I would begin to speak to them the earlier on this subject; for if we were to wait till they were in a capacity to discuss methodically such profound questions, we should run a risk of never speaking to them on this subject as long as they lived. Reason in women is a practical reason, capacitating them artfully to discover the means of attaining137 a known end, but which would never enable them to discover that end itself. The social relations of the sexes are indeed truly admirable: from their union there results a moral person, of which woman may be termed the eyes, and man the hand, with this dependence on each other, that it is from the man that the woman is to learn what she is to see, and it is of the woman that man is to learn what he ought to do. If woman could recur to the first principles of things as well as man, and man was capacitated to enter into their minutae as well as woman, always independent of each other, they would live in perpetual discord138, and their union could not subsist. But in the present harmony which naturally subsists139 between them, their different faculties tend to one common end; it is difficult to say which of them conduces the most to it: each follows the impulse of the other; each is obedient, and both are masters.
‘As the conduct of a woman is subservient140 to the public opinion, her faith in matters of religion should, for that very reason, be subject to authority. Every daughter ought to be of the same religion as her mother, and every wife to be of the same religion as her husband: for, though such religion should be false, that docility which induces the mother and daughter to submit to the order of nature, takes away, in the sight of God, the criminality of their error.33 As they are not in a capacity to judge for themselves, they ought to abide141 by the decision of their fathers and husbands as confidently as by that of the church.
33 What is to be the consequence, if the mother’s and husband’s opinion should chance to not agree? An ignorant person cannot be reasoned out of an error — and when persuaded to give up one prejudice for another the mind is unsettled. Indeed, the husband may not have any religion to teach her, though in such a situation she will be in great want of a support to her virtue, independent of worldly considerations.
‘As authority ought to regulate the religion of the women, it is not so needful to explain to them the reasons for their belief, as to lay down precisely143 the tenets they are to believe: for the creed144, which presents only obscure ideas to the mind, is the source of fanaticism145; and that which presents absurdities146, leads to infidelity.’
Absolute, uncontroverted authority, it seems, must subsist somewhere: but is not this a direct and exclusive appropriation147 of reason? The rights of humanity have been thus confined to the male line from Adam downwards148. Rousseau would carry his male aristocracy still further, for he insinuates149, that he should not blame those, who contend for leaving woman in a state of the most profound ignorance, if it were not necessary in order to preserve her chastity and justify150 the man’s choice, in the eyes of the world, to give her a little knowledge of men, and the customs produced by human passions; else she might propagate at home without being rendered less voluptuous151 and innocent by the exercise of her understanding: excepting, indeed, during the first year of marriage, when she might employ it to dress like Sophia. ‘Her dress is extremely modest in appearance, and yet very coquettish in fact: she does not make a display of her charms, she conceals152 them; but in concealing153 them, she knows how to affect your imagination. Every one who sees her will say, There is a modest and discreet44 girl; but while you are near her, your eyes and affections wander all over her person, so that you cannot withdraw them; and you would conclude, that every part of her dress, simple as it seems, was only put in its proper order to be taken to pieces by the imagination.’ Is this modesty? Is this a preparation for immortality154? Again. — What opinion are we to form of a system of education, when the author says of his heroine, ‘that with her, doing things well, is but a secondary concern; her principal concern is to do them neatly156.’
Secondary, in fact, are all her virtues157 and qualities, for, respecting religion, he makes her parents thus address her, accustomed to submission158 —‘Your husband will instruct you in good time.’
After thus cramping159 a woman’s mind, if, in order to keep it fair, he have not made it quite a blank, he advises her to reflect, that a reflecting man may not yawn in her company, when he is tired of caressing160 her. — What has she to reflect about who must obey? and would it not be a refinement161 on cruelty only to open her mind to make the darkness and misery162 of her fate visible? Yet, these are his sensible remarks; how consistent with what I have already been obliged to quote, to give a fair view of the subject, the reader may determine.
‘They who pass their whole lives in working for their daily bread, have no ideas beyond their business or their interest, and all their understanding seems to lie in their fingers’ ends. This ignorance is neither prejudicial to their integrity nor their morals; it is often of service to them. Sometimes, by means of reflection, we are led to compound with our duty, and we conclude by substituting a jargon163 of words, in the room of things. Our own conscience is the most enlightened philosopher. There is no need to be acquainted with Tully’s offices, to make a man of probity164: and perhaps the most virtuous165 woman in the world, is the least acquainted with the definition of virtue. But it is no less true, that an improved understanding only can render society agreeable; and it is a melancholy166 thing for a father of a family, who is fond of home, to be obliged to be always wrapped up in himself, and to have nobody about him to whom he can impart his sentiments.
‘Besides, how should a woman void of reflection be capable of educating her children? How should she discern what is proper for them? How should she incline them to those virtues she is unacquainted with, or to that merit of which she has no idea? She can only sooth or chide167 them; render them insolent168 or timid; she will make them formal coxcombs, or ignorant blockheads; but will never make them sensible or amiable169.’ How indeed should she, when her husband is not always at hand to lend her his reason? — when they both together make but one moral being. A blind will, ‘eyes without hands,’ would go a very little way; and perchance his abstract reason, that should concentrate the scattered170 beams of her practical reason, may be employed in judging of the flavour of wine, descanting on the sauces most proper for turtle; or, more profoundly intent at a card-table, he may be generalizing his ideas as he bets away his fortune, leaving all the minutae of education to his helpmate, or to chance.
But, granting that woman ought to be beautiful, innocent, and silly, to render her a more alluring171 and indulgent companion; — what is her understanding sacrificed for? And why is all this preparation necessary only, according to Rousseau’s own account, to make her the mistress of her husband, a very short time? For no man ever insisted more on the transient nature of love. Thus speaks the philosopher. ‘Sensual pleasures are transient. The habitual state of the affections always loses by their gratification. The imagination, which decks the object of our desires, is lost in fruition. Excepting the Supreme Being, who is self-existent, there is nothing beautiful but what is ideal.’
But he returns to his unintelligible172 paradoxes173 again, when he thus addresses Sophia. ‘Emilius, in becoming your husband, is become your master; and claims your obedience. Such is the order of nature. When a man is married, however, to such a wife as Sophia, it is proper he should be directed by her: this is also agreeable to the order of nature: it is, therefore, to give you as much authority over his heart as his sex gives him over your person, that I have made you the arbiter174 of his pleasures. It may cost you, perhaps, some disagreeable self-denial; but you will be certain of maintaining your empire over him, if you can preserve it over yourself — what I have already observed, also, shows me, that this difficult attempt does not surpass your courage.
‘Would you have your husband constantly at your feet? keep him at some distance from your person. You will long maintain the authority in love, if you know but how to render your favours rare and valuable. It is thus you may employ even the arts of coquetry in the service of virtue, and those of love in that of reason.’
I shall close my extracts with a just description of a comfortable couple. ‘And yet you must not imagine, that even such management will always suffice. Whatever precaution be taken, enjoyment175 will, by degrees, take off the edge of passion. But when love hath lasted as long as possible, a pleasing habitude supplies its place, and the attachment of a mutual confidence succeeds to the transports of passion. Children often form a more agreeable and permanent connection between married people than even love itself. When you cease to be the mistress of Emilius, you will continue to be his wife and friend, you will be the mother of his children.’34
34 Rousseau’s Emilius.
Children, he truly observes, form a much more permanent connexion between married people than love. Beauty, he declares, will not be valued, or even seen after a couple have lived six months together; artificial graces and coquetry will likewise pall176 on the senses: why then does he say that a girl should be educated for her husband with the same care as for an eastern haram?
I now appeal from the reveries of fancy and refined licentiousness177 to the good sense of mankind, whether, if the object of education be to prepare women to become chaste178 wives and sensible mothers, the method so plausibly recommended in the foregoing sketch, be the one best calculated to produce those ends? Will it be allowed that the surest way to make a wife chaste, is to teach her to practise the wanton arts of a mistress, termed virtuous coquetry, by the sensualist who can no longer relish179 the artless charms of sincerity105, or taste the pleasure arising from a tender intimacy180, when confidence is unchecked by suspicion, and rendered interesting by sense?
The man who can be contented181 to live with a pretty, useful companion, without a mind, has lost in voluptuous gratifications a taste for more refined enjoyments182; he has never felt the calm satisfaction, that refreshes the parched183 heart, like the silent dew of heaven — of being beloved by one who could understand him. — In the society of his wife he is still alone, unless when the man is sunk in the brute. ‘The charm of life,’ says a grave philosophical184 reasoner, is ‘sympathy; nothing pleases us more than to observe in other men a fellow-feeling with all the emotions of our own breast.’
But, according to the tenour of reasoning, by which women are kept from the tree of knowledge, the important years of youth, the usefulness of age, and the rational hopes of futurity, are all to be sacrificed to render women an object of desire for a short time. Besides, how could Rousseau expect them to be virtuous and constant when reason is neither allowed to be the foundation of their virtue, nor truth the object of their inquiries185?
But all Rousseau’s errors in reasoning arose from sensibility, and sensibility to their charms women are very ready to forgive! When he should have reasoned he became impassioned, and reflection inflamed186 his imagination instead of enlightening his understanding. Even his virtues also led him farther astray; for, born with a warm constitution and lively fancy, nature carried him toward the other sex with such eager fondness, that he soon became lascivious20. Had he given way to these desires, the fire would have extinguished itself in a natural manner; but virtue, and a romantic kind of delicacy187, made him practise self-denial; yet, when fear, delicacy, or virtue, restrained him, he debauched his imagination, and reflecting on the sensations to which fancy gave force, he traced them in the most glowing colours, and sunk them deep into his soul.
He then sought for solitude188, not to sleep with the man of nature; or calmly investigate the causes of things under the shade where Sir Isaac Newton indulged contemplation, but merely to indulge his feelings. And so warmly has he painted, what he forcibly felt, that, interesting the heart and inflaming189 the imagination of his readers; in proportion to the strength of their fancy, they imagine that their understanding is convinced when they only sympathize with a poetic27 writer, who skilfully190 exhibits the objects of sense, most voluptuously191 shadowed or gracefully veiled — And thus making us feel whilst dreaming that we reason, erroneous conclusions are left in the mind.
Why was Rousseau’s life divided between ecstasy192 and misery? Can any other answer be given than this, that the effervescence of his imagination produced both; but, had his fancy been allowed to cool, it is possible that he might have acquired more strength of mind. Still, if the purpose of life be to educate the intellectual part of man, all with respect to him was right; yet, had not death led to a nobler scene of action, it is probable that he would have enjoyed more equal happiness on earth, and have felt the calm sensations of the man of nature instead of being prepared for another stage of existence by nourishing the passions which agitate193 the civilized194 man.
But peace to his manes! I war not with his ashes, but his opinions. I war only with the sensibility that led him to degrade woman by making her the slave of love.
-’Curs’d vassalage195,
‘First idoliz’d till love’s hot fire be o’er,
‘Then slaves to those who courted us before.’
Dryden.
The pernicious tendency of those books, in which the writers insidiously198 degrade the sex whilst they are prostrate199 before their personal charms, cannot be too often or too severely200 exposed.
Let us, my dear contemporaries, arise above such narrow prejudices! If wisdom be desirable on its own account, if virtue, to deserve the name, must be founded on knowledge; let us endeavour to strengthen our minds by reflection, till our heads become a balance for our hearts; let us not confine all our thoughts to the petty occurrences of the day, or our knowledge to an acquaintance with our lovers’ or husbands’ hearts; but let the practice of every duty be subordinate to the grand one of improving our minds, and preparing our affections for a more exalted202 state!
Beware then, my friends, of suffering the heart to be moved by every trivial incident: the reed is shaken by a breeze, and annually203 dies, but the oak stands firm, and for ages braves the storm!
Were we, indeed, only created to flutter our hour out and die — why let us then indulge sensibility, and laugh at the severity of reason. — Yet, alas204! even then we should want strength of body and mind, and life would be lost in feverish205 pleasures or wearisome languor206.
But the system of education, which I earnestly wish to see exploded, seems to presuppose what ought never to be taken for granted, that virtue shields us from the casualties of life; and that fortune, slipping off her bandage, will smile on a well-educated female, and bring in her hand an Emilius or a Telemachus. Whilst, on the contrary, the reward which virtue promises to her votaries207 is confined, it seems clear, to their own bosoms208; and often must they contend with the most vexatious worldly cares, and bear with the vices and humours of relations for whom they can never feel a friendship.
There have been many women in the world who, instead of being supported by the reason and virtue of their fathers and brothers, have strengthened their own minds by struggling with their vices and follies209; yet have never met with a hero, in the shape of a husband; who, paying the debt that mankind owed them, might chance to bring back their reason to its natural dependent state, and restore the usurped210 prerogative212, of rising above opinion, to man.
§ II.
Dr. Fordyce’s sermons have long made a part of a young woman’s library; nay, girls at school are allowed to read them; but I should instantly dismiss them from my pupil’s, if I wished to strengthen her understanding, by leading her to form sound principles on a broad basis; or, were I only anxious to cultivate her taste; though they must be allowed to contain many sensible observations.
Dr. Fordyce may have had a very laudable end in view; but these discourses213 are written in such an affected214 style, that were it only on that account, and had I nothing to object against his mellifluous215 precepts, I should not allow girls to peruse216 them, unless I designed to hunt every spark of nature out of their composition, melting every human quality into female meekness and artificial grace. I say artificial, for true grace arises from some kind of independence of mind.
Children, careless of pleasing, and only anxious to amuse themselves, are often very graceful48; and the nobility who have mostly lived with inferiours, and always had the command of money, acquire a graceful case of deportment, which should rather be termed habitual grace of body, than that superiour gracefulness217 which is truly the expression of the mind. This mental grace, not noticed by vulgar eyes, often flashes across a rough countenance218, and irradiating every feature, shows simplicity and independence of mind. — It is then we read characters of immortality in the eye, and see the soul in every gesture, though when at rest, neither the face nor limbs may have much beauty to recommend them; or the behaviour, any thing peculiar to attract universal attention. The mass of mankind, however, look for more tangible219 beauty; yet simplicity is, in general, admired, when people do not consider what they admire; and can there be simplicity without sincerity? But, to have done with remarks that are in some measure desultory220, though naturally excited by the subject —
In declamatory periods Dr. Fordyce spins out Rousseau’s eloquence221; and in most sentimental222 rant94, details his opinions respecting the female character, and the behaviour which woman ought to assume to render her lovely.
He shall speak for himself, for thus he makes Nature address man. ‘Behold223 these smiling innocents, whom I have graced with my fairest gifts, and committed to your protection; behold them with love and respect; treat them with tenderness and honour. They are timid and want to be defended. They are frail; O do not take advantage of their weakness! Let their fears and blushes endear them. Let their confidence in you never be abused. — But is it possible, that any of you can be such barbarians224, so supremely225 wicked, as to abuse it? Can you find in your hearts35 to despoil226 the gentle, trusting creatures of their treasure, or do any thing to strip them of their native robe of virtue? Curst be the impious hand that would dare to violate the unblemished form of Chastity! Thou wretch227! thou ruffian! forbear; nor venture to provoke heaven’s fiercest vengeance228.’ I know not any comment that can be made seriously on this curious passage, and I could produce many similar ones; and some, so very sentimental, that I have heard rational men use the word indecent, when they mentioned them with disgust.
35 Can you? — Can you? would be the most emphatical comment, were it drawled out in a whining229 voice.
Throughout there is a display of cold artificial feelings, and that parade of sensibility which boys and girls should be taught to despise as the sure mark of a little vain mind. Florid appeals are made to heaven, and to the beauteous innocents, the fairest images of heaven here below, whilst sober sense is left far behind. — This is not the language of the heart, nor will it ever reach it, though the ear may be tickled230.
I shall be told, perhaps, that the public have been pleased with these volumes. — True — and Hervey’s Meditations231 are still read, though he equally sinned against sense and taste.
I particularly object to the lover-like phrases of pumped up passion, which are every where interspersed232. If women be ever allowed to walk without leading-strings, why must they be cajoled into virtue by artful flattery and sexual compliments? — Speak to them the language of truth and soberness, and away with the lullaby strains of condescending233 endearment235! Let them be taught to respect themselves as rational creatures, and not led to have a passion for their own insipid236 persons. It moves my gall9 to hear a preacher descanting on dress and needle-work; and still more, to hear him address the British fair, the fairest of the fair, as if they had only feelings.
Even recommending piety237 he uses the following argument. ‘Never, perhaps, does a fine woman strike more deeply, than when, composed into pious recollection, and possessed238 with the noblest considerations, she assumes, without knowing it, superiour dignity and new graces; so that the beauties of holiness seem to radiate about her, and the by-standers are almost induced to fancy her already worshipping amongst her kindred angels!’ Why are women to be thus bred up with a desire of conquest? the very word, used in this sense. gives me a sickly qualm! Do religion and virtue offer no stronger motives, no brighter reward? Must they always be debased by being made to consider the sex of their companions? Must they be taught always to be pleasing? And when levelling their small artillery239 at the heart of man, is it necessary to tell them that a little sense is sufficient to render their attention incredibly soothing240? ‘As a small degree of knowledge entertains in a woman, so from a woman, though for a different reason, a small expression of kindness delights, particularly if she have beauty!” I should have supposed for the same reason.
Why are girls to be told that they resemble angels; but to sink them below women? Or, that a gentle innocent female is an object that comes nearer to the idea which we have formed of angels than any other. Yet they are told, at the same time, that they are only like angels when they are young and beautiful; consequently, it is their persons, not their virtues, that procure241 them this homage242.
Idle empty words! What can such delusive243 flattery lead to, but vanity and folly244? The lover, it is true, has a poetic licence to exalt201 his mistress; his reason is the bubble of his passion, and he does not utter a falsehood when he borrows the language of adoration245. His imagination may raise the idol196 of his heart, unblamed, above humanity; and happy would it be for women, if they were only flattered by the men who loved them; I mean, who love the individual, not the sex; but should a grave preacher interlard his discourses with such fooleries?
In sermons or novels, however, voluptuousness246 is always true to its text. Men are allowed by moralists to cultivate, as Nature directs, different qualities, and assume the different characters, that the same passions, modified almost to infinity247, give to each individual. A virtuous man may have a choleric248 or a sanguine249 constitution, be gay or grave, unreproved; be firm till be is almost over-bearing, or, weakly submissive, have no will or opinion of his own; but all women are to be levelled, by meekness and docility, into one character of yielding softness and gentle compliance250.
I will use the preacher’s own words. ‘Let it be observed, that in your sex manly251 exercises are never graceful; that in them a tone and figure, as well as an air and deportment, of the masculine kind, are always forbidding; and that men of sensibility desire in every woman soft features, and a flowing voice, a form, not robust, and demeanour delicate and gentle.’
Is not the following portrait — the portrait of a house slave? ‘I am astonished at the folly of many women, who are still reproaching their husbands for leaving them alone, for preferring this or that company to theirs, for treating them with this and the other mark of disregard or indifference252; when, to speak the truth, they have themselves in a great measure to blame. Not that I would justify the men in any thing wrong on their part. But had you behaved to them with more respectful observance, and a more equal tenderness; studying their humours, overlooking their mistakes, submitting to their opinions in matters indifferent, passing by little instances of unevenness253, caprice, or passion, giving soft answers to hasty words, complaining as seldom as possible, and making it your daily care to relieve their anxieties and prevent their wishes, to enliven the hour of dulness, and call up the ideas of felicity: had you pursued this conduct, I doubt not but you would have maintained and even increased their esteem, so far as to have secured every degree of influence that could conduce to their virtue, or your mutual satisfaction; and your house might at this day have been the abode254 of domestic bliss255.’ Such a woman ought to be an angel — or she is an ass6 — for I discern not a trace of the human character, neither reason nor passion in this domestic drudge256, whose being is absorbed in that of a tyrant’s.
Still Dr. Fordyce must have very little acquaintance with the human heart, if he really supposed that such conduct would bring back wandering love, instead of exciting contempt. No, beauty, gentleness, &c. &c. may gain a heart; but esteem, the only lasting257 affection, can alone be obtained by virtue supported by reason. It is respect for the understanding that keeps alive tenderness for the person.
As these volumes are so frequently put into the hands of young people, I have taken more notice of them than, strictly speaking, they deserve; but as they have contributed to vitiate the taste, and enervate258 the understanding of many of my fellow-creatures, I could not pass them silently over.
§ III.
Such paternal259 solicitude260 pervades261 Dr. Gregory’s Legacy262 to his Daughters, that I enter on the task of criticism with affectionate respect; but as this little volume has many attractions to recommend it to the notice of the most respectable part of my sex, I cannot silently pass over arguments that so speciously support opinions which, I think, have had the most baneful263 effect on the morals and manners of the female world.
His easy familiar style is particularly suited to the tenor264 of his advice, and the melancholy tenderness which his respect for the memory of a beloved wife, diffuses265 through the whole work, renders it very interesting; yet there is a degree of concise267 elegance268 conspicuous269 in many passages that disturbs this sympathy; and we pop on the author, when we only expected to meet the — father.
Besides, having two objects in view, he seldom adhered steadily270 to either; for wishing to make his daughters amiable, and fearing lest unhappiness should only be the consequence, of instilling271 sentiments that might draw them out of the track of common life without enabling them to act with consonant272 independence and dignity, he checks the natural flow of his thoughts, and neither advises one thing nor the other.
In the preface he tells them a mournful truth, ‘that they will hear, at least once in their lives, the genuine sentiments of a man who has no interest in deceiving them.’
Hapless woman! what can be expected from thee when the beings on whom thou art said naturally to depend for reason and support, have all an interest in deceiving thee! This is the root of the evil that has shed a corroding273 mildew274 on all thy virtues; and blighting275 in the bud thy opening faculties, has rendered thee the weak thing thou art! It is this separate interest — this insidious197 state of warfare276, that undermines morality, and divides mankind!
If love have made some women wretched — how many more has the cold unmeaning intercourse277 of gallantry rendered vain and useless! yet this heartless attention to the sex is reckoned so manly, so polite that, till society is very differently organized, I fear, this vestige278 of gothic manners will not be done away by a more reasonable and affectionate mode of conduct. Besides, to strip it of its imaginary dignity, I must observe, that in the most uncivilized European states this lip-service prevails in a very great degree, accompanied with extreme dissoluteness of morals. In Portugal, the country that I particularly allude279 to, it takes place of the most serious moral obligations; for a man is seldom assassinated280 when in the company of a woman. The savage281 hand of rapine is unnerved by this chivalrous282 spirit; and, if the stroke of vengeance cannot be stayed — the lady is entreated283 to pardon the rudeness and depart in peace, though sprinkled, perhaps, with her husband’s or brother’s blood.
I shall pass over his strictures on religion, because I mean to discuss that subject in a separate chapter.
The remarks relative to behaviour, though many of them very sensible, I entirely284 disapprove285 of, because it appears to me to be beginning, as it were, at the wrong end. A cultivated understanding, and an affectionate heart, will never want starched286 rules of decorum — something more substantial than seemliness will be the result; and, without understanding the behaviour here recommended, would be rank affectation. Decorum, indeed, is the one thing needful! — decorum is to supplant287 nature, and banish288 all simplicity and variety of character out of the female world. Yet what good end can all this superficial counsel produce? It is, however, much easier to point out this or that mode of behaviour, than to set the reason to work; but, when the mind has been stored with useful knowledge, and strengthened by being employed, the regulation of the behaviour may safely be left to its guidance.
Why, for instance, should the following caution be given when art of every kind must contaminate the mind; and why entangle289 the grand motives of action, which reason and religion equally combine to enforce, with pitiful worldly shifts and slight of hand tricks to gain the applause of gaping290 tasteless fools? ‘Be even cautious in displaying your good sense.36 It will be thought you assume a superiority over the rest of the company — But if you happen to have any learning, keep it a profound secret, especially from the men who generally look with a jealous and malignant291 eye on a woman of great parts, and a cultivated understanding.’ If men of real merit, as he afterwards observes, be superior to this meanness, where is the necessity that the behaviour of the whole sex should be modulated292 to please fools, or men, who having little claim to respect as individuals, choose to keep close in their phalanx. Men, indeed, who insist on their common superiority, having only this sexual superiority, are certainly very excusable.
36 Let women once acquire good sense — and if it deserve the name, it will teach them; or, of what use will it be? how to employ it.
There would be no end to rules for behaviour, if it be proper always to adopt the tone of the company; for thus, for ever varying the key, a flat would often pass for a natural note.
Surely it would have been wiser to have advised women to improve themselves till they rose above the fumes293 of vanity; and then to let the public opinion come round — for where are rules of accommodation to stop? The narrow path of truth and virtue inclines neither to the right nor left — it is a straightforward294 business, and they who are earnestly pursuing their road, may bound over many decorous prejudices, without leaving modesty behind. Make the heart clean, and give the head employment, and I will venture to predict that there will be nothing offensive in the behaviour.
The air of fashion, which many young people are so eager to attain130, always strikes me like the studied attitudes of some modern pictures, copied with tasteless servility after the antiques; — the soul is left out, and none of the parts are tied together by what may properly be termed character. This varnish295 of fashion, which seldom sticks very close to sense, may dazzle the weak; but leave nature to itself, and it will seldom disgust the wise. Besides, when a woman has sufficient sense not to pretend to any thing which she does not understand in some degree, there is no need of determining to hide her talents under a bushel. Let things take their natural course, and all will be well.
It is this system of dissimulation296, throughout the volume, that I despise. Women are always to seem to be this and that — yet virtue might apostrophize them, in the words of Hamlet — Seems! I know not seems! — Have that within that passeth show! —
Still the same tone occurs; for in another place, after recommending, without sufficiently297 discriminating298 delicacy, he adds, ‘The men will complain of your reserve. They will assure you that a franker behaviour would make you more amiable. But, trust me, they are not sincere when they tell you so. — I acknowledge that on some occasions it might render you more agreeable as companions, but it would make you less amiable as women: an important distinction, which many of your sex are not aware of.’—
This desire of being always women, is the very consciousness that degrades the sex. Excepting with a lover, I must repeat with emphasis, a former observation — it would be well if they were only agreeable or rational companions. — But in this respect his advice is even inconsistent with a passage which I mean to quote with the most marked approbation299.
‘The sentiment, that a woman may allow all innocent freedoms, provided her virtue is secure, is both grossly indelicate and dangerous, and has proved fatal to many of your sex.’ With this opinion I perfectly coincide. A man, or a woman, of any feeling, must always wish to convince a beloved object that it is the caresses300 of the individual, not the sex, that are received and returned with pleasure; and, that the heart, rather than the senses, is moved. Without this natural delicacy, love becomes a selfish personal gratification that soon degrades the character.
I carry this sentiment still further. Affection, when love is out of the question, authorises many personal endearments301, that naturally, flowing from an innocent heart, give life to the behaviour; but the personal intercourse of appetite, gallantry, or vanity, is despicable. When a man squeezes the hand of a pretty woman, handing her to a carriage, whom he has never seen before, she will consider such an impertinent freedom in the light of an insult, if she have any true delicacy, instead of being flattered by this unmeaning homage to beauty. These are the privileges of friendship, or the momentary302 homage which the heart pays to virtue, when it flashes suddenly on the notice — mere animal spirits have no claim to the kindnesses of affection!
Wishing to feed the affections with what is now the food of vanity, I would fain persuade my sex to act from simpler principles. Let them merit love, and they will obtain it, though they may never be told that —‘The power of a fine woman over the hearts of men, of men of the finest parts, is even beyond what she conceives.’
I have already noticed the narrow cautions with respect to duplicity, female softness, delicacy of constitution; for these are the changes which he rings round without ceasing — in a more decorous manner, it is true, than Rousseau; but it all comes home to the same point, and whoever is at the trouble to analyze303 these sentiments, will find the first principles not quite so delicate as the superstructure.
The subject of amusements is treated in too cursory a manner, but with the same spirit.
When I treat of friendship, love, and marriage, it will be found that we materially differ in opinion; I shall not then forestall304 what I have to observe on these important subjects; but confine my remarks to the general tenor of them, to that cautious family prudence, to those confined views of partial unenlightened affection, which exclude pleasure and improvement, by vainly wishing to ward67 off sorrow and error — and by thus guarding the heart and mind, destroy also all their energy. — It is far better to be often deceived than never to trust; to be disappointed in love than never to love; to lose a husband’s fondness than forfeit306 his esteem.
Happy would it be for the world, and for individuals, of course, if all this unavailing solicitude to attain worldly happiness, on a confined plan, were turned into an anxious desire to improve the understanding. —‘Wisdom is the principal thing: therefore get wisdom; and with all thy gettings get understanding.’—‘How long, ye simple ones, will ye love simplicity, and hate knowledge?’ Saith Wisdom to the daughters of men! —
§ IV.
I do not mean to allude to all the writers who have written on the subject of female manners — it would, in fact, be only beating over the old ground, for they have, in general, written in the same strain; but attacking the boasted prerogative of man — the prerogative that may emphatically be called the iron sceptre of tyranny, the original sin of tyrants307, I declare against all power built on prejudices, however hoary308.
If the submission demanded be founded on justice — there is no appealing to a higher power — for God is justice itself. Let us then, as children of the same parent, if not bastardized by being the younger born, reason together, and learn to submit to the authority of reason — when her voice is distinctly heard. But, if it be proved, that this throne of prerogative only rests on a chaotic mass of prejudices, that have no inherent principle of order to keep them together, or on an elephant, tortoise, or even the mighty309 shoulders of a son of the earth, they may escape, who dare to brave the consequence, without any breach310 of duty, without sinning against the order of things.
Whilst reason raises man above the brutal herd311, and death is big with promises, they alone are subject to blind authority who have no reliance on their own strength. ‘They are free — who will be free!’-37
37 ‘He is the true man, whom truth makes free!’— Cowper.
The being who can govern itself has nothing to fear in life; but if any thing be dearer than its own respect, the price must be paid to the last farthing. Virtue, like every thing valuable, must be loved for herself alone; or she will not take up her abode with us. She will not impart that peace, ‘which passeth understanding,’ when she is merely made the stilts312 of reputation; and respected, with pharisaical exactness, because ‘honesty is the best policy.’
That the plan of life which enables us to carry some knowledge and virtue into another world, is the one best calculated to ensure content in this, cannot be denied; yet few people act according to this principle, though it be universally allowed that it admits not of dispute. Present pleasure, or present power, carry before it these sober convictions; and it is for the day, not for life, that man bargains with happiness. How few! — how very few! have sufficient foresight313, or resolution, to endure a small evil at the moment, to avoid a greater hereafter.
Woman in particular, whose virtue38 is built on mutable prejudices, seldom attains314 to this greatness of mind; so that, becoming the slave of her own feelings, she is easily subjugated315 by those of others. Thus degraded, her reason, her misty316 reason! is employed rather to burnish317 than to snap her chains.
38 I mean to use a word that comprehends more than chastity, the sexual virtue.
Indignantly have I heard women argue in the same track as men, and adopt the sentiments that brutalize them, with all the pertinacity318 of ignorance.
I must illustrate319 my assertion by a few examples. Mrs. Piozzi, who often repeated by rote10, what she did not understand, comes forward with Johnsonian periods.
‘Seek not for happiness in singularity; and dread320 a refinement of wisdom as a deviation321 into folly.’ Thus she dogmatically addresses a new married man; and to elucidate322 this pompous323 exordium, she adds, ‘I said that the person of your lady would not grow more pleasing to you, but pray let her never suspect that it grows less so: that a woman will pardon an affront324 to her understanding much sooner than one to her person, is well known; nor will any of us contradict the assertion. All our attainments326, all our arts, are employed to gain and keep the heart of man; and what mortification327 can exceed the disappointment, if the end be not obtained? There is no reproof328 however pointed305, no punishment however severe, that a woman of spirit will not prefer to neglect; and if she can endure it without complaint, it only proves that she means to make herself amends by the attention of others for the slights of her husband!’
These are truly masculine sentiments. —‘All our arts are employed to gain and keep the heart of man:’— and what is the inference? — if her person, and was there ever a person, though formed with Medicean Symmetry, that was not slighted? be neglected, she will make herself amends by endeavouring to please other men. Noble morality! But thus is the understanding of the whole sex affronted329, and their virtue deprived of the common basis of virtue. A woman must know, that her person cannot be as pleasing to her husband as it was to her lover, and if she be offended with him for being a human creature, she may as well whine330 about the loss of his heart as about any other foolish thing. — And this very want of discernment or unreasonable331 anger, proves that he could not change his fondness for her person into affection for her virtues or respect for her understanding.
Whilst women avow332, and act up to such opinions, their understandings, at least, deserve the contempt and obloquy333 that men, who never insult their persons, have pointedly334 levelled at the female mind. And it is the sentiments of these polite men, who do not wish to be encumbered335 with mind, that vain women thoughtlessly adopt. Yet they should know, that insulted reason alone can spread that sacred reserve about the person, which renders human affections, for human affections have always some base alloy336, as permanent as is consistent with the grand end of existence — the attainment325 of virtue.
The Baroness337 de Stael speaks the same language as the lady just cited, with more enthusiasm. Her eulogium on Rousseau was accidentally put into my hands, and her sentiments, the sentiments of too many of my sex, may serve as the text for a few comments. ‘Though Rousseau,’ she observes, ‘has endeavoured to prevent women from interfering338 in public affairs, and acting339 a brilliant part in the theatre of politics; yet in speaking of them, how much has he done it to their satisfaction! If he wished to deprive them of some rights foreign to their sex, how has he for ever restored to them all those to which it has a claim! And in attempting to diminish their influence over the deliberations of men, how sacredly has he established the empire they have over their happiness! In aiding them to descend234 from an usurped throne, he has firmly seated them upon that to which they were destined340 by nature; and though he be full of indignation against them when they endeavour to resemble men, yet when they come before him with all the charms, weaknesses, virtues and errors, of their sex, his respect for their persons amounts almost to adoration.’ True! — For never was there a sensualist who paid more fervent341 adoration at the shrine342 of beauty. So devout343, indeed, was his respect for the person, that excepting the virtue of chastity, for obvious reasons, he only wished to see it embellished344 by charms, weaknesses, and errors. He was afraid lest the austerity of reason should disturb the soft playfulness of love. The master wished to have a meretricious345 slave to fondle, entirely dependent on his reason and bounty346; he did not want a companion, whom he should be compelled to esteem, or a friend to whom he could confide142 the care of his children’s education, should death deprive them of their father, before he had fulfilled the sacred task. He denies woman reason, shuts her out from knowledge, and turns her aside from truth; yet his pardon is granted, because ‘he admits the passion of love.’ It would require some ingenuity to shew why women were to be under such an obligation to him for thus admitting love; when it is clear that he admits it only for the relaxation347 of men, and to perpetuate348 the species; but he talked with passion, and that powerful spell worked on the sensibility of a young encomiast. ‘What signifies it,’ pursues this rhapsodist, ‘to women, that his reason disputes with them the empire, when his heart is devotedly349 theirs.’ It is not empire — but equality, that they should contend for. Yet, if they only wished to lengthen350 out their sway, they should not entirely trust to their persons, for though beauty may gain a heart, it cannot keep it, even while the beauty is in full bloom, unless the mind lend, at least, some graces.
When women are once sufficiently enlightened to discover their real interest, on a grand scale, they will, I am persuaded, be very ready to resign all the prerogatives351 of love, that are not mutual, speaking of them as lasting prerogatives, for the calm satisfaction of friendship, and the tender confidence of habitual esteem. Before marriage they will not assume any insolent airs, or afterwards abjectly352 submit; but endeavouring to act like reasonable creatures, in both situations, they will not be tumbled from a throne to a stool.
Madame Genlis has written several entertaining books for children; and her Letters on Education afford many useful hints, that sensible parents will certainly avail themselves of; but her views are narrow, and her prejudices as unreasonable as strong.
I shall pass over her vehement353 argument in favour of the eternity354 of future punishments, because I blush to think that a human being should ever argue vehemently355 in such a cause, and only make a few remarks on her absurd manner of making the parental356 authority supplant reason. For every where does she inculcate not only blind submission to parents; but to the opinion of the world.39
39 A person is not to act in this or that way, though convinced they are right in so doing, because some equivocal circumstances may lead the world to suspect that they acted from different motives. — This is sacrificing the substance for a shadow. Let people but watch their own hearts, and act rightly, as far as they can judge, and they may patiently wait till the opinion of the world comes round. It is best to be directed by a simple motive — for justice has too often been sacrificed to propriety357; — another word for convenience.
She tells a story of a young man engaged by his father’s express desire to a girl of fortune. Before the marriage could take place, she is deprived of her fortune, and thrown friendless on the world. The father practises the most infamous358 arts to separate his son from her, and when the son detects his villany, and following the dictates359 of honour marries the girl, nothing but misery ensues, because forsooth he married without his father’s consent. On what ground can religion or morality rest when justice is thus set as defiance360? With the same view she represents an accomplished361 young woman, as ready to marry any body that her mama pleased to recommend; and, as actually marrying the young man of her own choice, without feeling any emotions of passion, because that a well educated girl had not time to be in love. Is it possible to have much respect for a system of education that thus insults reason and nature?
Many similar opinions occur in her writings, mixed with sentiments that do honour to her head and heart. Yet so much superstition362 is mixed with her religion, and so much worldly wisdom with her morality, that I should not let a young person read her works, unless I could afterwards converse363 on the subjects, and point out the contradictions.
Mrs. Chapone’s Letters are written with such good sense, and unaffected humility364, and contain so many useful observations, that I only mention them to pay the worthy365 writer this tribute of respect. I cannot, it is true, always coincide in opinion with her; but I always respect her.
The very word respect brings Mrs. Macaulay to my remembrance. The woman of the greatest abilities, undoubtedly366, that this country has ever produced. — And yet this woman has been suffered to die without sufficient respect being paid to her memory.
Posterity, however, will be more just; and remember that Catharine Macaulay was an example of intellectual acquirements supposed to be incompatible367 with the weakness of her sex. In her style of writing, indeed, no sex appears, for it is like the sense it conveys, strong and clear.
I will not call hers a masculine understanding, because I admit not of such an arrogant368 assumption of reason; but I contend that it was a sound one, and that her judgment369, the matured fruit of profound thinking, was a proof that a woman can acquire judgment, in the full extent of the word. Possessing more penetration370 than sagacity, more understanding than fancy, she writes with sober energy and argumentative closeness; yet sympathy and benevolence371 give an interest to her sentiments, and that vital heat to arguments, which forces the reader to weigh them.40
40 Coinciding in opinion with Mrs. Macaulay relative to many branches of education, I refer to her valuable work, instead of quoting her sentiments to support my own.
When I first thought of writing these strictures I anticipated Mrs. Macaulay’s approbation, with a little of that sanguine ardour, which it has been the business of my life to depress; but soon heard with the sickly qualm of disappointed hope; and the still seriousness of regret — that she was no more!
§ V.
Taking a view of the different works which have been written on education, Lord Chesterfield’s Letters must not be silently passed over. Not that I mean to analyze his unmanly, immoral372 system, or even to cull373 any of the useful, shrewd remarks which occur in his epistles — No, I only mean to make a few reflections on the avowed374 tendency of them — the art of acquiring an early knowledge of the world. An art, I will venture to assert, that preys375 secretly, like the worm in the bud, on the expanding powers, and turns to poison the generous juices which should mount with vigour377 in the youthful frame, inspiring warm affections and great resolves.41
41 That children ought to be constantly guarded against the vices and follies of the world, appears, to me, a very mistaken opinion; for in the course of experience, and my eyes have looked abroad, I never knew a youth educated in this manner, who had early imbibed378 these chilling suspicions, and repeated by rote the hesitating if of age, that did not prove a selfish character.
For every thing, saith the wise man, there is a season; — and who would look for the fruits of autumn during the genial379 months of spring? But this is mere declamation380, and I mean to reason with those worldly-wise instructors381, who, instead of cultivating the judgment, instill prejudices, and render hard the heart that gradual experience would only have cooled. An early acquaintance with human infirmities; or, what is termed knowledge of the world, is the surest way, in my opinion, to contract the heart and damp the natural youthful ardour which produces not only great talents, but great virtues. For the vain attempt to bring forth382 the fruit of experience, before the sapling has thrown out its leaves, only exhausts its strength, and prevents its assuming a natural form; just as the form and strength of subsiding383 metals are injured when the attraction of cohesion384 is disturbed.
Tell me, ye who have studied the human mind, is it not a strange way to fix principles by showing young people that they are seldom stable? And how can they be fortified385 by habits when they are proved to be fallacious by example? Why is the ardour of youth thus to be damped, and the luxuriancy of fancy cut to the quick? This dry caution may, it is true, guard a character from worldly mischances; but will infallibly preclude386 excellence387 in either virtue or knowledge.42 The stumbling-block thrown across every path by suspicion, will prevent any vigorous exertions of genius or benevolence, and life will be stripped of its most alluring charm long before its calm evening, when man should retire to contemplation for comfort and support.
42 I have already observed that an early knowledge of the world, obtained in a natural way, by mixing in the world, has the same effect: instancing officers and women.
A young man who has been bred up with domestic friends, and led to store his mind with as much speculative388 knowledge as can be acquired by reading and the natural reflections which youthful ebullitions of animal spirits and instinctive389 feelings inspire, will enter the world with warm and erroneous expectations. But this appears to be the course of nature; and in morals, as well as in works of taste, we should be observant of her sacred indications, and not presume to lead when we ought obsequiously390 to follow.
In the world few people act from principle; present feelings, and early habits, are the grand springs: but how would the former be deadened, and the latter rendered iron corroding fetters391, if the world were shewn to young people just as it is; when no knowledge of mankind or their own hearts, slowly obtained by experience, rendered them forbearing? Their fellow creatures would not then be viewed as frail beings; like themselves, condemned392 to struggle with human infirmities, and sometimes displaying the light, and sometimes the dark side of their character; extorting393 alternate feelings of love and disgust; but guarded against as beasts of prey376, till every enlarged social feeling, in a word — humanity, was eradicated394.
In life, on the contrary, as we gradually discover the imperfections of our nature, we discover virtues, and various circumstances attach us to our fellow creatures, when we mix with them, and view the same objects, that are never thought of in acquiring a hasty unnatural395 knowledge of the world. We see a folly swell396 into a vice, by almost imperceptible degrees, and pity while we blame; but, if the hideous397 monster burst suddenly on our sight, fear and disgust rendering398 us more severe than man ought to be, might lead us with blind zeal399 to usurp211 the character of omnipotence400, and denounce damnation on our fellow mortals, forgetting that we cannot read the heart, and that we have seeds of the same vices lurking401 in our own.
I have already remarked that we expect more from instruction, than mere instruction can produce: for, instead of preparing young people to encounter the evils of life with dignity and to acquire wisdom and virtue by the exercise of their own faculties, precepts are heaped upon precepts, and blind obedience required, when conviction should be brought home to reason.
Suppose, for instance, that a young person in the first ardour of friendship deifies the beloved object — what harm can arise from this mistaken enthusiastic attachment? Perhaps it is necessary for virtue first to appear in a human form to impress youthful hearts; the ideal model, which a more matured and exalted mind looks up to, and shapes for itself, would elude their sight. He who loves not his brother whom be hath seen, how can he love God? asked the wisest of men.
It is natural for youth to adorn402 the first object of its affection with every good quality, and the emulation403 produced by ignorance, or, to speak with more propriety, by inexperience, brings forward the mind capable of forming such an affection, and when, in the lapse404 of time, perfection is found not to be within the reach of mortals, virtue, abstractedly, is thought beautiful, and wisdom sublime405. Admiration406 then gives place to friendship, properly so called, because it is cemented by esteem; and the being walks alone only dependent on heaven for that emulous panting after perfection which ever glows in a noble mind. But this knowledge a man must gain by the exertion126 of his own faculties; and this is surely the blessed fruit of disappointed hope! for He who delighteth to diffuse266 happiness and shew mercy to the weak creatures, who are learning to know him, never implanted a good propensity to be a tormenting407 ignis fatuus.
Our trees are now allowed to spread with wild luxuriance, nor do we expect by force to combine the majestic408 marks of time with youthful graces; but wait patiently till they have struck deep their root, and braved many a storm. — Is the mind then, which, in proportion to its dignity, advances more slowly towards perfection, to be treated with less respect? To argue from analogy, every thing around us is in a progressive state; and when an unwelcome knowledge of life produces almost a satiety409 of life, and we discover by the natural course of things that all that is done under the sun is vanity, we are drawing near the awful close of the drama. The days of activity and hope are over, and the opportunities which the first stage of existence has afforded of advancing in the scale of intelligence, must soon be summed up. — A knowledge at this period of the futility410 of life, or earlier, if obtained by experience, is very useful, because it is natural; but when a frail being is shewn the follies and vices of man, that be may be taught prudently412 to guard against the common casualties of life by sacrificing his heart — surely it is not speaking harshly to call it the wisdom of this world, contrasted with the nobler fruit of piety and experience.
I will venture a paradox121, and deliver my opinion without reserve; if men were only born to form a circle of life and death, it would be wise to take every step that foresight could suggest to render life happy. Moderation in every pursuit would then be supreme wisdom; and the prudent411 voluptuary might enjoy a degree of content, though he neither cultivated his understanding nor kept his heart pure. Prudence, supposing we were mortal, would be true wisdom, or, to be more explicit413, would procure the greatest portion of happiness, considering the whole of life, but knowledge beyond the conveniences of life would be a curse.
Why should we injure our health by close study? The exalted pleasure which intellectual pursuits afford would scarcely be equivalent to the hours of languor that follow; especially, if it be necessary to take into the reckoning the doubts and disappointments that cloud our researches. Vanity and vexation close every inquiry414: for the cause which we particularly wished to discover flies like the horizon before us as we advance. The ignorant, on the contrary, resemble children, and suppose, that if they could walk straight forward they should at last arrive where the earth and clouds meet. Yet, disappointed as we are in our researches, the mind gains strength by the exercise, sufficient, perhaps, to comprehend the answers which, in another step of existence, it may receive to the anxious questions it asked, when the understanding with feeble wing was fluttering round the visible effects to dive into the hidden cause.
The passions also, the winds of life, would be useless, if not injurious, did the substance which composes our thinking being, after we have thought in vain, only become the support of vegetable life, and invigorate a cabbage, or blush in a rose. The appetites would answer every earthly purpose, and produce more moderate and permanent happiness. But the powers of the soul that are of little use here, and, probably, disturb our animal enjoyments, even while conscious dignity makes us glory in possessing them, prove that life is merely an education, a state of infancy, to which the only hopes worth cherishing should not be sacrificed. I mean, therefore, to infer, that we ought to have a precise idea of what we wish to attain by education, for the immortality of the soul is contradicted by the actions of many people who firmly profess415 the belief.
If you mean to secure ease and prosperity on earth as the first consideration, and leave futurity to provide for itself; you act prudently in giving your child an early insight into the weaknesses of his nature. You may not, it is true, make an Inkle of him; but do not imagine that he will stick to more than the letter of the law, who has very early imbibed a mean opinion of human nature; nor will he think it necessary to rise much above the common standard. He may avoid gross vices, because honesty is the best policy; but he will never aim at attaining great virtues. The example of writers and artists will illustrate this remark.
I must therefore venture to doubt whether what has been thought an axiom in morals may not have been a dogmatical assertion made by men who have coolly seen mankind through the medium of books, and say, in direct contradiction to them, that the regulation of the passions is not, always, wisdom. — On the contrary, it should seem, that one reason why men have superiour judgment, and more fortitude416 than women, is undoubtedly this, that they give a freer scope to the grand passions, and by more frequently going astray enlarge their minds. If then by the exercise of their own43 reason they fix on some stable principle, they have probably to thank the force of their passions, nourished by false views of life, and permitted to overleap the boundary that secures content. But if, in the dawn of life, we could soberly survey the scenes before as in perspective, and see every thing in its true colours, how could the passions gain sufficient strength to unfold the faculties?
43 ‘I find that all is but lip-wisdom which wants experience,’ says Sidney.
Let me now as from an eminence417 survey the world stripped of all its false delusive charms. The clear atmosphere enables me to see each object in its true point of view, while my heart is still. I am calm as the prospect418 in a morning when the mists, slowly dispersing419, silently unveil the beauties of nature, refreshed by rest.
In what light will the world now appear? — I rub my eyes and think, perchance, that I am just awaking from a lively dream.
I see the sons and daughters of men pursuing shadows, and anxiously wasting their powers to feed passions which have no adequate object — if the very excess of these blind impulses, pampered420 by that lying, yet constantly trusted guide, the imagination, did not, by preparing them for some other state, render short-sighted mortals wiser without their own concurrence421; or, what comes to the same thing, when they were pursuing some imaginary present good.
After viewing objects in this light, it would not be very fanciful to imagine that this world was a stage on which a pantomime is daily performed for the amusement of superiour beings. How would they be diverted to see the ambitious man consuming himself by running after a phantom422, and, ‘pursuing the bubble fame in the cannon’s mouth’ that was to blow him to nothing: for when consciousness is lost, it matters not whether we mount in a whirlwind or descend in rain. And should they compassionately424 invigorate his sight and shew him the thorny425 path which led to eminence, that like a quicksand sinks as he ascends426, disappointing his hopes when almost within his grasp, would he not leave to others the honour of amusing them, and labour to secure the present moment, though from the constitution of his nature he would not find it very easy to catch the flying stream? Such slaves are we to hope and fear!
But, vain as the ambitious man’s pursuits would be, he is often striving for something more substantial than fame — that indeed would be the veriest meteor, the wildest fire that could lure427 a man to ruin. — What! renounce428 the most trifling429 gratification to be applauded when he should be no more! Wherefore this struggle, whether man be mortal or immortal155, if that noble passion did not really raise the being above his fellows? —
And love! What diverting scenes would it produce — Pantaloon’s tricks must yield to more egregious430 folly. To see a mortal adorn an object with imaginary charms, and then fall down and worship the idol which he had himself set up — how ridiculous! But what serious consequences ensue to rob man of that portion of happiness, which the Deity431 by calling him into existence has (or, on what can his attributes rest?) indubitably promised: would not all the purposes of life have been much better fulfilled if he had only felt what had been termed physical love? And, would not the sight of the object, not seen through the medium of the imagination, soon reduce the passion to an appetite, if reflection, the noble distinction of man, did not give it force, and make it an instrument to raise him above this earthy dross432, by teaching him to love the centre of all perfection; whose wisdom appears clearer and clearer in the works of nature, in proportion as reason is illuminated433 and exalted by contemplation, and by acquiring that love of order which the struggles of passion produce?
The habit of reflection, and the knowledge attained by fostering any passion, might be shewn to be equally useful, though the object be proved equally fallacious; for they would all appear in the same light, if they were not magnified by the governing passion implanted in us by the Author of all good, to call forth and strengthen the faculties of each individual, and enable it to attain all the experience that an infant can obtain, who does certain things, it cannot tell why.
I descend from my height, and mixing with my fellow-creatures, feel myself hurried along the common stream; ambition, love, hope, and fear, exert their wonted power, though we be convinced by reason that their present and most attractive promises are only lying dreams; but had the cold hand of circumspection434 damped each generous feeling before it had left any permanent character, or fixed some habit, what could be expected, but selfish prudence and reason just rising above instinct? Who that has read Dean Swift’s disgusting description of the Yahoos, and insipid one of Houyhnhnm with a philosophical eye, can avoid seeing the futility of degrading the passions, or making man rest in contentment?
The youth should act; for had he the experience of a grey head he would be fitter for death than life, though his virtues, rather residing in his head than his heart, could produce nothing great, and his understanding, prepared for this world, would not, by its noble flights, prove that it had a title to a better.
Besides, it is not possible to give a young person a just view of life; he must have struggled with his own passions before he can estimate the force of the temptation which betrayed his brother into vice. Those who are entering life, and those who are departing, see the world from such very different points of view, that they can seldom think alike, unless the unfledged reason of the former never attempted a solitary435 flight.
When we hear of some daring crime — it comes full on us in the deepest shade of turpitude436, and raises indignation; but the eye that gradually saw the darkness thicken, must observe it with more compassionate423 forbearance. The world cannot be seen by an unmoved spectator, we must mix in the throng437, and feel as men feel before we can judge of their feelings. If we mean, in short, to live in the world to grow wiser and better, and not merely to enjoy the good things of life, we must attain a knowledge of others at the same time that we become acquainted with ourselves — knowledge acquired any other way only hardens the heart and perplexes the understanding.
I may be told, that the knowledge thus acquired, is sometimes purchased at too dear a rate. I can only answer that I very much doubt whether any knowledge can be attained without labour and sorrow; and those who wish to spare their children both, should not complain, if they are neither wise nor virtuous. They only aimed at making them prudent; and prudence, early in life, is but the cautious craft of ignorant self-love.
I have observed that young people, to whose education particular attention has been paid, have, in general, been very superficial and conceited438, and far from pleasing in any respect, because they had neither the unsuspecting warmth of youth, nor the cool depth of age. I cannot help imputing439 this unnatural appearance principally to that hasty premature440 instruction, which leads them presumptuously441 to repeat all the crude notions they have taken upon trust, so that the careful education which they received, makes them all their lives the slaves of prejudices.
Mental as well as bodily exertion is, at first, irksome; so much so, that the many would fain let others both work and think for them. An observation which I have often made will illustrate my meaning. When in a circle of strangers, or acquaintances, a person of moderate abilities asserts an opinion with heat, I will venture to affirm, for I have traced this fact home, very often, that it is a prejudice. These echoes have a high respect for the understanding of some relation or friend, and without fully50 comprehending the opinions, which they are so eager to retail442, they maintain them with a degree of obstinacy443, that would surprise even the person who concocted444 them.
I know that a kind of fashion now prevails of respecting prejudices; and when any one dares to face them, though actuated by humanity and armed by reason, be is superciliously445 asked whether his ancestors were fools. No, I should reply; opinions, at first, of every description, were all, probably, considered, and therefore were founded on some reason; yet not unfrequently, of course, it was rather a local expedient than a fundamental principle, that would be reasonable at all times. But, moss-covered opinions assume the disproportioned form of prejudices, when they are indolently adopted only because age has given them a venerable aspect, though the reason on which they were built ceases to be a reason, or cannot be traced. Why are we to love prejudices, merely because they are prejudices?44 A prejudice is a fond obstinate446 persuasion447 for which we can give no reason; for the moment a reason can be given for an opinion, it ceases to be a prejudice, though it may be an error in judgment: and are we then advised to cherish opinions only to set reason at defiance? This mode of arguing, if arguing it may be called, reminds me of what is vulgarly termed a woman’s reason. For women sometimes declare that they love, or believe, certain things, because they love, or believe them.
44 Vide Mr. Burke.
It is impossible to converse with people to any purpose, who only use affirmatives and negatives. Before you can bring them to a point, to start fairly from, you must go back to the simple principles that were antecedent to the prejudices broached448 by power; and it is ten to one but you are stopped by the philosophical assertion, that certain principles are as practically false as they are abstractly true.45 Nay, it may be inferred, that reason has whispered some doubts, for it generally happens that people assert their opinions with the greatest heat when they begin to waver; striving to drive out their own doubts by convincing their opponent, they grow angry when those gnawing449 doubts are thrown back to prey on themselves.
45 ‘Convince a man against his will,
He’s of the same opinion still.’
The fact is, that men expect from education, what education cannot give. A sagacious parent or tutor may strengthen the body and sharpen the instruments by which the child is to gather knowledge; but the honey must be the reward of the individual’s own industry. It is almost as absurd to attempt to make a youth wise by the experience of another, as to expect the body to grow strong by the exercise which is only talked of, or seen.46 Many of those children whose conduct has been most narrowly watched, become the weakest men, because their instructors only instill certain notions into their minds, that have no other foundation than their authority; and if they be loved or respected, the mind is cramped450 in its exertions and wavering in its advances. The business of education in this case, is only to conduct the shooting tendrils to a proper pole; yet after laying precept42 upon precept, without allowing a child to acquire judgment itself, parents expect them to act in the same manner by this borrowed fallacious light, as if they had illuminated it themselves; and be, when they enter life, what their parents are at the close. They do not consider that the tree, and even the human body, does not strengthen its fibres till it has reached its full growth.
46 ‘One sees nothing when one is content to contemplate451 only; it is necessary to act oneself to be able to see how others act.’— Rousseau.
There appears to be something analogous452 in the mind. The senses and the imagination give a form to the character, during childhood and youth; and the understanding, as life advances, gives firmness to the first fair purposes of sensibility — till virtue, arising rather from the clear conviction of reason than the impulse of the heart, morality is made to rest on a rock against which the storms of passion vainly beat.
I hope I shall not be misunderstood when I say, that religion will not have this condensing energy, unless it be founded on reason. If it be merely the refuge of weakness or wild fanaticism, and not a governing principle of conduct, drawn from self-knowledge, and a rational opinion respecting the attributes of God, what can it be expected to produce? The religion which consists in warming the affections, and exalting453 the imagination, is only the poetical part, and may afford the individual pleasure without rendering it a more moral being. It may be a substitute for worldly pursuits; yet narrow, instead of enlarging the heart: but virtue must be loved as in itself sublime and excellent, and not for the advantages it procures454 or the evils it averts455, if any great degree of excellence be expected. Men will not become moral when they only build airy castles in a future world to compensate456 for the disappointments which they meet with in this; if they turn their thoughts from relative duties to religious reveries.
Most prospects457 in life are marred458 by the shuffling459 worldly wisdom of men, who, forgetting that they cannot serve God and mammon, endeavour to blend contradictory460 things. — If you wish to make your son rich, pursue one course — if you are only anxious to make him virtuous, you must take another; but do not imagine that you can bound from one road to the other without losing your way.47
47 See an excellent essay on this subject by Mrs. Barbauld, in Miscellaneous Pieces in Prose.
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1 speciously | |
adv.似是而非地;外观好看地,像是真实地 | |
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adj.粗略的;草率的;匆促的 | |
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n.草图;梗概;素描;v.素描;概述 | |
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4 interspersing | |
v.散布,散置( intersperse的现在分词 );点缀 | |
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5 ingenuity | |
n.别出心裁;善于发明创造 | |
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6 ass | |
n.驴;傻瓜,蠢笨的人 | |
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n.性(淫)欲;渴(欲)望;vi.对…有强烈的欲望 | |
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8 frivolous | |
adj.轻薄的;轻率的 | |
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9 gall | |
v.使烦恼,使焦躁,难堪;n.磨难 | |
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10 rote | |
n.死记硬背,生搬硬套 | |
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adj.令人高兴的,使人快乐的 | |
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倾向( inclination的名词复数 ); 倾斜; 爱好; 斜坡 | |
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n.(车轮的)辐条;轮辐;破坏某人的计划;阻挠某人的行动 v.讲,谈(speak的过去式);说;演说;从某种观点来说 | |
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adv.完美地,无可非议地,彻底地 | |
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adj.纯粹的;仅仅,只不过 | |
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18 expedient | |
adj.有用的,有利的;n.紧急的办法,权宜之计 | |
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adj.反常的;乖戾的;(变)弯曲的;变形的v.弄弯,变歪( warp的过去式和过去分词 );使(行为等)不合情理,使乖戾, | |
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20 lascivious | |
adj.淫荡的,好色的 | |
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22 brutal | |
adj.残忍的,野蛮的,不讲理的 | |
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23 subverted | |
v.颠覆,破坏(政治制度、宗教信仰等)( subvert的过去式和过去分词 );使(某人)道德败坏或不忠 | |
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24 ignoble | |
adj.不光彩的,卑鄙的;可耻的 | |
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25 atheism | |
n.无神论,不信神 | |
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26 poetical | |
adj.似诗人的;诗一般的;韵文的;富有诗意的 | |
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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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36 dependence | |
n.依靠,依赖;信任,信赖;隶属 | |
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37 subsist | |
vi.生存,存在,供养 | |
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38 esteem | |
n.尊敬,尊重;vt.尊重,敬重;把…看作 | |
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39 infancy | |
n.婴儿期;幼年期;初期 | |
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40 recur | |
vi.复发,重现,再发生 | |
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41 precepts | |
n.规诫,戒律,箴言( precept的名词复数 ) | |
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42 precept | |
n.戒律;格言 | |
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43 motive | |
n.动机,目的;adv.发动的,运动的 | |
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44 discreet | |
adj.(言行)谨慎的;慎重的;有判断力的 | |
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45 derive | |
v.取得;导出;引申;来自;源自;出自 | |
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46 cultivation | |
n.耕作,培养,栽培(法),养成 | |
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47 corporeal | |
adj.肉体的,身体的;物质的 | |
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48 graceful | |
adj.优美的,优雅的;得体的 | |
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49 gracefully | |
ad.大大方方地;优美地 | |
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50 fully | |
adv.完全地,全部地,彻底地;充分地 | |
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51 ornament | |
v.装饰,美化;n.装饰,装饰物 | |
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52 propensity | |
n.倾向;习性 | |
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53 reluctance | |
n.厌恶,讨厌,勉强,不情愿 | |
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54 indirectly | |
adv.间接地,不直接了当地 | |
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55 deviates | |
v.偏离,越轨( deviate的第三人称单数 ) | |
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56 vice | |
n.坏事;恶习;[pl.]台钳,老虎钳;adj.副的 | |
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57 drawn | |
v.拖,拉,拔出;adj.憔悴的,紧张的 | |
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58 exterior | |
adj.外部的,外在的;表面的 | |
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59 corrupted | |
(使)败坏( corrupt的过去式和过去分词 ); (使)腐化; 引起(计算机文件等的)错误; 破坏 | |
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60 pious | |
adj.虔诚的;道貌岸然的 | |
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61 modesty | |
n.谦逊,虚心,端庄,稳重,羞怯,朴素 | |
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62 confessions | |
n.承认( confession的名词复数 );自首;声明;(向神父的)忏悔 | |
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63 nay | |
adv.不;n.反对票,投反对票者 | |
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64 diligent | |
adj.勤勉的,勤奋的 | |
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65 accustom | |
vt.使适应,使习惯 | |
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66 confinement | |
n.幽禁,拘留,监禁;分娩;限制,局限 | |
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67 ward | |
n.守卫,监护,病房,行政区,由监护人或法院保护的人(尤指儿童);vt.守护,躲开 | |
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68 levity | |
n.轻率,轻浮,不稳定,多变 | |
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69 propensities | |
n.倾向,习性( propensity的名词复数 ) | |
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70 perverted | |
adj.不正当的v.滥用( pervert的过去式和过去分词 );腐蚀;败坏;使堕落 | |
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71 nurtured | |
养育( nurture的过去式和过去分词 ); 培育; 滋长; 助长 | |
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72 motives | |
n.动机,目的( motive的名词复数 ) | |
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73 attachment | |
n.附属物,附件;依恋;依附 | |
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74 incur | |
vt.招致,蒙受,遭遇 | |
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75 constraint | |
n.(on)约束,限制;限制(或约束)性的事物 | |
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76 lessening | |
减轻,减少,变小 | |
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77 obedience | |
n.服从,顺从 | |
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78 posterity | |
n.后裔,子孙,后代 | |
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79 fawn | |
n.未满周岁的小鹿;v.巴结,奉承 | |
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80 naturalist | |
n.博物学家(尤指直接观察动植物者) | |
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81 erect | |
n./v.树立,建立,使竖立;adj.直立的,垂直的 | |
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82 superseded | |
[医]被代替的,废弃的 | |
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83 addicted | |
adj.沉溺于....的,对...上瘾的 | |
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84 bent | |
n.爱好,癖好;adj.弯的;决心的,一心的 | |
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85 recoils | |
n.(尤指枪炮的)反冲,后坐力( recoil的名词复数 )v.畏缩( recoil的第三人称单数 );退缩;报应;返回 | |
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86 habitual | |
adj.习惯性的;通常的,惯常的 | |
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87 tractable | |
adj.易驾驭的;温顺的 | |
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88 vices | |
缺陷( vice的名词复数 ); 恶习; 不道德行为; 台钳 | |
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89 injustice | |
n.非正义,不公正,不公平,侵犯(别人的)权利 | |
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90 disposition | |
n.性情,性格;意向,倾向;排列,部署 | |
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91 perverseness | |
n. 乖张, 倔强, 顽固 | |
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92 aggravate | |
vt.加重(剧),使恶化;激怒,使恼火 | |
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93 faculties | |
n.能力( faculty的名词复数 );全体教职员;技巧;院 | |
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94 rant | |
v.咆哮;怒吼;n.大话;粗野的话 | |
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95 docility | |
n.容易教,易驾驶,驯服 | |
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96 meek | |
adj.温顺的,逆来顺受的 | |
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97 meekness | |
n.温顺,柔和 | |
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98 irritable | |
adj.急躁的;过敏的;易怒的 | |
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99 brute | |
n.野兽,兽性 | |
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100 abject | |
adj.极可怜的,卑屈的 | |
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101 eloquent | |
adj.雄辩的,口才流利的;明白显示出的 | |
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102 virtue | |
n.德行,美德;贞操;优点;功效,效力 | |
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103 caress | |
vt./n.爱抚,抚摸 | |
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104 dictated | |
v.大声讲或读( dictate的过去式和过去分词 );口授;支配;摆布 | |
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105 sincerity | |
n.真诚,诚意;真实 | |
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106 prudence | |
n.谨慎,精明,节俭 | |
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107 expedients | |
n.应急有效的,权宜之计的( expedient的名词复数 ) | |
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108 implicitly | |
adv. 含蓄地, 暗中地, 毫不保留地 | |
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109 stifled | |
(使)窒息, (使)窒闷( stifle的过去式和过去分词 ); 镇压,遏制; 堵 | |
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110 amends | |
n. 赔偿 | |
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111 fixed | |
adj.固定的,不变的,准备好的;(计算机)固定的 | |
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112 chaotic | |
adj.混沌的,一片混乱的,一团糟的 | |
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113 systematically | |
adv.有系统地 | |
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114 plausibly | |
似真地 | |
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115 displeased | |
a.不快的 | |
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116 elude | |
v.躲避,困惑 | |
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117 exempt | |
adj.免除的;v.使免除;n.免税者,被免除义务者 | |
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118 requisite | |
adj.需要的,必不可少的;n.必需品 | |
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119 triumphantly | |
ad.得意洋洋地;得胜地;成功地 | |
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120 aphorism | |
n.格言,警语 | |
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121 paradox | |
n.似乎矛盾却正确的说法;自相矛盾的人(物) | |
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122 disperse | |
vi.使分散;使消失;vt.分散;驱散 | |
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123 equitable | |
adj.公平的;公正的 | |
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124 strictly | |
adv.严厉地,严格地;严密地 | |
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125 exertions | |
n.努力( exertion的名词复数 );费力;(能力、权力等的)运用;行使 | |
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126 exertion | |
n.尽力,努力 | |
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127 casually | |
adv.漠不关心地,无动于衷地,不负责任地 | |
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128 scatter | |
vt.撒,驱散,散开;散布/播;vi.分散,消散 | |
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129 attained | |
(通常经过努力)实现( attain的过去式和过去分词 ); 达到; 获得; 达到(某年龄、水平、状况) | |
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130 attain | |
vt.达到,获得,完成 | |
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131 modulation | |
n.调制 | |
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132 solely | |
adv.仅仅,唯一地 | |
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133 insignificant | |
adj.无关紧要的,可忽略的,无意义的 | |
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134 discourse | |
n.论文,演说;谈话;话语;vi.讲述,著述 | |
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135 prattle | |
n.闲谈;v.(小孩般)天真无邪地说话;发出连续而无意义的声音 | |
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136 simplicity | |
n.简单,简易;朴素;直率,单纯 | |
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137 attaining | |
(通常经过努力)实现( attain的现在分词 ); 达到; 获得; 达到(某年龄、水平、状况) | |
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138 discord | |
n.不和,意见不合,争论,(音乐)不和谐 | |
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139 subsists | |
v.(靠很少的钱或食物)维持生活,生存下去( subsist的第三人称单数 ) | |
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140 subservient | |
adj.卑屈的,阿谀的 | |
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141 abide | |
vi.遵守;坚持;vt.忍受 | |
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142 confide | |
v.向某人吐露秘密 | |
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143 precisely | |
adv.恰好,正好,精确地,细致地 | |
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144 creed | |
n.信条;信念,纲领 | |
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145 fanaticism | |
n.狂热,盲信 | |
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146 absurdities | |
n.极端无理性( absurdity的名词复数 );荒谬;谬论;荒谬的行为 | |
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147 appropriation | |
n.拨款,批准支出 | |
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148 downwards | |
adj./adv.向下的(地),下行的(地) | |
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149 insinuates | |
n.暗示( insinuate的名词复数 );巧妙或迂回地潜入;(使)缓慢进入;慢慢伸入v.暗示( insinuate的第三人称单数 );巧妙或迂回地潜入;(使)缓慢进入;慢慢伸入 | |
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150 justify | |
vt.证明…正当(或有理),为…辩护 | |
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151 voluptuous | |
adj.肉欲的,骄奢淫逸的 | |
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152 conceals | |
v.隐藏,隐瞒,遮住( conceal的第三人称单数 ) | |
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153 concealing | |
v.隐藏,隐瞒,遮住( conceal的现在分词 ) | |
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154 immortality | |
n.不死,不朽 | |
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155 immortal | |
adj.不朽的;永生的,不死的;神的 | |
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156 neatly | |
adv.整洁地,干净地,灵巧地,熟练地 | |
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157 virtues | |
美德( virtue的名词复数 ); 德行; 优点; 长处 | |
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158 submission | |
n.服从,投降;温顺,谦虚;提出 | |
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159 cramping | |
图像压缩 | |
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160 caressing | |
爱抚的,表现爱情的,亲切的 | |
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161 refinement | |
n.文雅;高尚;精美;精制;精炼 | |
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162 misery | |
n.痛苦,苦恼,苦难;悲惨的境遇,贫苦 | |
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163 jargon | |
n.术语,行话 | |
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164 probity | |
n.刚直;廉洁,正直 | |
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165 virtuous | |
adj.有品德的,善良的,贞洁的,有效力的 | |
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166 melancholy | |
n.忧郁,愁思;adj.令人感伤(沮丧)的,忧郁的 | |
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167 chide | |
v.叱责;谴责 | |
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168 insolent | |
adj.傲慢的,无理的 | |
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169 amiable | |
adj.和蔼可亲的,友善的,亲切的 | |
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170 scattered | |
adj.分散的,稀疏的;散步的;疏疏落落的 | |
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171 alluring | |
adj.吸引人的,迷人的 | |
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172 unintelligible | |
adj.无法了解的,难解的,莫明其妙的 | |
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173 paradoxes | |
n.似非而是的隽语,看似矛盾而实际却可能正确的说法( paradox的名词复数 );用于语言文学中的上述隽语;有矛盾特点的人[事物,情况] | |
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174 arbiter | |
n.仲裁人,公断人 | |
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175 enjoyment | |
n.乐趣;享有;享用 | |
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176 pall | |
v.覆盖,使平淡无味;n.柩衣,棺罩;棺材;帷幕 | |
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177 licentiousness | |
n.放肆,无法无天 | |
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178 chaste | |
adj.贞洁的;有道德的;善良的;简朴的 | |
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179 relish | |
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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180 intimacy | |
n.熟悉,亲密,密切关系,亲昵的言行 | |
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181 contented | |
adj.满意的,安心的,知足的 | |
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182 enjoyments | |
愉快( enjoyment的名词复数 ); 令人愉快的事物; 享有; 享受 | |
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183 parched | |
adj.焦干的;极渴的;v.(使)焦干 | |
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184 philosophical | |
adj.哲学家的,哲学上的,达观的 | |
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185 inquiries | |
n.调查( inquiry的名词复数 );疑问;探究;打听 | |
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186 inflamed | |
adj.发炎的,红肿的v.(使)变红,发怒,过热( inflame的过去式和过去分词 ) | |
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187 delicacy | |
n.精致,细微,微妙,精良;美味,佳肴 | |
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188 solitude | |
n. 孤独; 独居,荒僻之地,幽静的地方 | |
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189 inflaming | |
v.(使)变红,发怒,过热( inflame的现在分词 ) | |
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190 skilfully | |
adv. (美skillfully)熟练地 | |
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191 voluptuously | |
adv.风骚地,体态丰满地 | |
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192 ecstasy | |
n.狂喜,心醉神怡,入迷 | |
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193 agitate | |
vi.(for,against)煽动,鼓动;vt.搅动 | |
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194 civilized | |
a.有教养的,文雅的 | |
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195 vassalage | |
n.家臣身份,隶属 | |
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196 idol | |
n.偶像,红人,宠儿 | |
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197 insidious | |
adj.阴险的,隐匿的,暗中为害的,(疾病)不知不觉之间加剧 | |
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198 insidiously | |
潜在地,隐伏地,阴险地 | |
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199 prostrate | |
v.拜倒,平卧,衰竭;adj.拜倒的,平卧的,衰竭的 | |
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200 severely | |
adv.严格地;严厉地;非常恶劣地 | |
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201 exalt | |
v.赞扬,歌颂,晋升,提升 | |
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202 exalted | |
adj.(地位等)高的,崇高的;尊贵的,高尚的 | |
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203 annually | |
adv.一年一次,每年 | |
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204 alas | |
int.唉(表示悲伤、忧愁、恐惧等) | |
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205 feverish | |
adj.发烧的,狂热的,兴奋的 | |
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206 languor | |
n.无精力,倦怠 | |
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207 votaries | |
n.信徒( votary的名词复数 );追随者;(天主教)修士;修女 | |
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208 bosoms | |
胸部( bosom的名词复数 ); 胸怀; 女衣胸部(或胸襟); 和爱护自己的人在一起的情形 | |
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209 follies | |
罪恶,时事讽刺剧; 愚蠢,蠢笨,愚蠢的行为、思想或做法( folly的名词复数 ) | |
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210 usurped | |
篡夺,霸占( usurp的过去式和过去分词 ); 盗用; 篡夺,篡权 | |
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211 usurp | |
vt.篡夺,霸占;vi.篡位 | |
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212 prerogative | |
n.特权 | |
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213 discourses | |
论文( discourse的名词复数 ); 演说; 讲道; 话语 | |
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214 affected | |
adj.不自然的,假装的 | |
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215 mellifluous | |
adj.(音乐等)柔美流畅的 | |
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216 peruse | |
v.细读,精读 | |
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217 gracefulness | |
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218 countenance | |
n.脸色,面容;面部表情;vt.支持,赞同 | |
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219 tangible | |
adj.有形的,可触摸的,确凿的,实际的 | |
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220 desultory | |
adj.散漫的,无方法的 | |
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221 eloquence | |
n.雄辩;口才,修辞 | |
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222 sentimental | |
adj.多愁善感的,感伤的 | |
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223 behold | |
v.看,注视,看到 | |
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224 barbarians | |
n.野蛮人( barbarian的名词复数 );外国人;粗野的人;无教养的人 | |
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225 supremely | |
adv.无上地,崇高地 | |
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226 despoil | |
v.夺取,抢夺 | |
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227 wretch | |
n.可怜的人,不幸的人;卑鄙的人 | |
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228 vengeance | |
n.报复,报仇,复仇 | |
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229 whining | |
n. 抱怨,牢骚 v. 哭诉,发牢骚 | |
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230 tickled | |
(使)发痒( tickle的过去式和过去分词 ); (使)愉快,逗乐 | |
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231 meditations | |
默想( meditation的名词复数 ); 默念; 沉思; 冥想 | |
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232 interspersed | |
adj.[医]散开的;点缀的v.intersperse的过去式和过去分词 | |
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233 condescending | |
adj.谦逊的,故意屈尊的 | |
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234 descend | |
vt./vi.传下来,下来,下降 | |
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235 endearment | |
n.表示亲爱的行为 | |
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236 insipid | |
adj.无味的,枯燥乏味的,单调的 | |
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237 piety | |
n.虔诚,虔敬 | |
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238 possessed | |
adj.疯狂的;拥有的,占有的 | |
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239 artillery | |
n.(军)火炮,大炮;炮兵(部队) | |
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240 soothing | |
adj.慰藉的;使人宽心的;镇静的 | |
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241 procure | |
vt.获得,取得,促成;vi.拉皮条 | |
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242 homage | |
n.尊敬,敬意,崇敬 | |
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243 delusive | |
adj.欺骗的,妄想的 | |
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244 folly | |
n.愚笨,愚蠢,蠢事,蠢行,傻话 | |
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245 adoration | |
n.爱慕,崇拜 | |
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246 voluptuousness | |
n.风骚,体态丰满 | |
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247 infinity | |
n.无限,无穷,大量 | |
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248 choleric | |
adj.易怒的,性情暴躁的 | |
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249 sanguine | |
adj.充满希望的,乐观的,血红色的 | |
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250 compliance | |
n.顺从;服从;附和;屈从 | |
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251 manly | |
adj.有男子气概的;adv.男子般地,果断地 | |
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252 indifference | |
n.不感兴趣,不关心,冷淡,不在乎 | |
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253 unevenness | |
n. 不平坦,不平衡,不匀性 | |
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254 abode | |
n.住处,住所 | |
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255 bliss | |
n.狂喜,福佑,天赐的福 | |
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256 drudge | |
n.劳碌的人;v.做苦工,操劳 | |
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257 lasting | |
adj.永久的,永恒的;vbl.持续,维持 | |
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258 enervate | |
v.使虚弱,使无力 | |
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259 paternal | |
adj.父亲的,像父亲的,父系的,父方的 | |
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260 solicitude | |
n.焦虑 | |
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261 pervades | |
v.遍及,弥漫( pervade的第三人称单数 ) | |
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262 legacy | |
n.遗产,遗赠;先人(或过去)留下的东西 | |
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263 baneful | |
adj.有害的 | |
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264 tenor | |
n.男高音(歌手),次中音(乐器),要旨,大意 | |
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265 diffuses | |
(使光)模糊,漫射,漫散( diffuse的第三人称单数 ); (使)扩散; (使)弥漫; (使)传播 | |
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266 diffuse | |
v.扩散;传播;adj.冗长的;四散的,弥漫的 | |
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267 concise | |
adj.简洁的,简明的 | |
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268 elegance | |
n.优雅;优美,雅致;精致,巧妙 | |
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269 conspicuous | |
adj.明眼的,惹人注目的;炫耀的,摆阔气的 | |
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270 steadily | |
adv.稳定地;不变地;持续地 | |
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271 instilling | |
v.逐渐使某人获得(某种可取的品质),逐步灌输( instil的现在分词 );逐渐使某人获得(某种可取的品质),逐步灌输( instill的现在分词 ) | |
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272 consonant | |
n.辅音;adj.[音]符合的 | |
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273 corroding | |
使腐蚀,侵蚀( corrode的现在分词 ) | |
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274 mildew | |
n.发霉;v.(使)发霉 | |
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275 blighting | |
使凋萎( blight的现在分词 ); 使颓丧; 损害; 妨害 | |
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276 warfare | |
n.战争(状态);斗争;冲突 | |
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277 intercourse | |
n.性交;交流,交往,交际 | |
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278 vestige | |
n.痕迹,遗迹,残余 | |
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279 allude | |
v.提及,暗指 | |
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280 assassinated | |
v.暗杀( assassinate的过去式和过去分词 );中伤;诋毁;破坏 | |
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281 savage | |
adj.野蛮的;凶恶的,残暴的;n.未开化的人 | |
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282 chivalrous | |
adj.武士精神的;对女人彬彬有礼的 | |
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283 entreated | |
恳求,乞求( entreat的过去式和过去分词 ) | |
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284 entirely | |
ad.全部地,完整地;完全地,彻底地 | |
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285 disapprove | |
v.不赞成,不同意,不批准 | |
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286 starched | |
adj.浆硬的,硬挺的,拘泥刻板的v.把(衣服、床单等)浆一浆( starch的过去式和过去分词 ) | |
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287 supplant | |
vt.排挤;取代 | |
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288 banish | |
vt.放逐,驱逐;消除,排除 | |
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289 entangle | |
vt.缠住,套住;卷入,连累 | |
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290 gaping | |
adj.口的;张口的;敞口的;多洞穴的v.目瞪口呆地凝视( gape的现在分词 );张开,张大 | |
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291 malignant | |
adj.恶性的,致命的;恶意的,恶毒的 | |
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292 modulated | |
已调整[制]的,被调的 | |
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293 fumes | |
n.(强烈而刺激的)气味,气体 | |
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294 straightforward | |
adj.正直的,坦率的;易懂的,简单的 | |
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295 varnish | |
n.清漆;v.上清漆;粉饰 | |
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296 dissimulation | |
n.掩饰,虚伪,装糊涂 | |
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297 sufficiently | |
adv.足够地,充分地 | |
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298 discriminating | |
a.有辨别能力的 | |
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299 approbation | |
n.称赞;认可 | |
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300 caresses | |
爱抚,抚摸( caress的名词复数 ) | |
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301 endearments | |
n.表示爱慕的话语,亲热的表示( endearment的名词复数 ) | |
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302 momentary | |
adj.片刻的,瞬息的;短暂的 | |
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303 analyze | |
vt.分析,解析 (=analyse) | |
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304 forestall | |
vt.抢在…之前采取行动;预先阻止 | |
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305 pointed | |
adj.尖的,直截了当的 | |
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306 forfeit | |
vt.丧失;n.罚金,罚款,没收物 | |
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307 tyrants | |
专制统治者( tyrant的名词复数 ); 暴君似的人; (古希腊的)僭主; 严酷的事物 | |
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308 hoary | |
adj.古老的;鬓发斑白的 | |
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309 mighty | |
adj.强有力的;巨大的 | |
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310 breach | |
n.违反,不履行;破裂;vt.冲破,攻破 | |
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311 herd | |
n.兽群,牧群;vt.使集中,把…赶在一起 | |
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312 stilts | |
n.(支撑建筑物高出地面或水面的)桩子,支柱( stilt的名词复数 );高跷 | |
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313 foresight | |
n.先见之明,深谋远虑 | |
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314 attains | |
(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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315 subjugated | |
v.征服,降伏( subjugate的过去式和过去分词 ) | |
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316 misty | |
adj.雾蒙蒙的,有雾的 | |
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317 burnish | |
v.磨光;使光滑 | |
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318 pertinacity | |
n.执拗,顽固 | |
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319 illustrate | |
v.举例说明,阐明;图解,加插图 | |
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320 dread | |
vt.担忧,忧虑;惧怕,不敢;n.担忧,畏惧 | |
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321 deviation | |
n.背离,偏离;偏差,偏向;离题 | |
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322 elucidate | |
v.阐明,说明 | |
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323 pompous | |
adj.傲慢的,自大的;夸大的;豪华的 | |
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324 affront | |
n./v.侮辱,触怒 | |
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325 attainment | |
n.达到,到达;[常pl.]成就,造诣 | |
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326 attainments | |
成就,造诣; 获得( attainment的名词复数 ); 达到; 造诣; 成就 | |
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327 mortification | |
n.耻辱,屈辱 | |
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328 reproof | |
n.斥责,责备 | |
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329 affronted | |
adj.被侮辱的,被冒犯的v.勇敢地面对( affront的过去式和过去分词 );相遇 | |
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330 whine | |
v.哀号,号哭;n.哀鸣 | |
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331 unreasonable | |
adj.不讲道理的,不合情理的,过度的 | |
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332 avow | |
v.承认,公开宣称 | |
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333 obloquy | |
n.斥责,大骂 | |
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334 pointedly | |
adv.尖地,明显地 | |
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335 encumbered | |
v.妨碍,阻碍,拖累( encumber的过去式和过去分词 ) | |
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336 alloy | |
n.合金,(金属的)成色 | |
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337 baroness | |
n.男爵夫人,女男爵 | |
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338 interfering | |
adj. 妨碍的 动词interfere的现在分词 | |
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339 acting | |
n.演戏,行为,假装;adj.代理的,临时的,演出用的 | |
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340 destined | |
adj.命中注定的;(for)以…为目的地的 | |
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341 fervent | |
adj.热的,热烈的,热情的 | |
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342 shrine | |
n.圣地,神龛,庙;v.将...置于神龛内,把...奉为神圣 | |
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343 devout | |
adj.虔诚的,虔敬的,衷心的 (n.devoutness) | |
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344 embellished | |
v.美化( embellish的过去式和过去分词 );装饰;修饰;润色 | |
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345 meretricious | |
adj.华而不实的,俗艳的 | |
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346 bounty | |
n.慷慨的赠予物,奖金;慷慨,大方;施与 | |
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347 relaxation | |
n.松弛,放松;休息;消遣;娱乐 | |
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348 perpetuate | |
v.使永存,使永记不忘 | |
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349 devotedly | |
专心地; 恩爱地; 忠实地; 一心一意地 | |
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350 lengthen | |
vt.使伸长,延长 | |
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351 prerogatives | |
n.权利( prerogative的名词复数 );特权;大主教法庭;总督委任组成的法庭 | |
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352 abjectly | |
凄惨地; 绝望地; 糟透地; 悲惨地 | |
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353 vehement | |
adj.感情强烈的;热烈的;(人)有强烈感情的 | |
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354 eternity | |
n.不朽,来世;永恒,无穷 | |
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355 vehemently | |
adv. 热烈地 | |
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356 parental | |
adj.父母的;父的;母的 | |
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357 propriety | |
n.正当行为;正当;适当 | |
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358 infamous | |
adj.声名狼藉的,臭名昭著的,邪恶的 | |
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359 dictates | |
n.命令,规定,要求( dictate的名词复数 )v.大声讲或读( dictate的第三人称单数 );口授;支配;摆布 | |
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360 defiance | |
n.挑战,挑衅,蔑视,违抗 | |
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361 accomplished | |
adj.有才艺的;有造诣的;达到了的 | |
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362 superstition | |
n.迷信,迷信行为 | |
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363 converse | |
vi.谈话,谈天,闲聊;adv.相反的,相反 | |
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364 humility | |
n.谦逊,谦恭 | |
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365 worthy | |
adj.(of)值得的,配得上的;有价值的 | |
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366 undoubtedly | |
adv.确实地,无疑地 | |
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367 incompatible | |
adj.不相容的,不协调的,不相配的 | |
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368 arrogant | |
adj.傲慢的,自大的 | |
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369 judgment | |
n.审判;判断力,识别力,看法,意见 | |
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370 penetration | |
n.穿透,穿人,渗透 | |
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371 benevolence | |
n.慈悲,捐助 | |
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372 immoral | |
adj.不道德的,淫荡的,荒淫的,有伤风化的 | |
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373 cull | |
v.拣选;剔除;n.拣出的东西;剔除 | |
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374 avowed | |
adj.公开声明的,承认的v.公开声明,承认( avow的过去式和过去分词) | |
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375 preys | |
v.掠食( prey的第三人称单数 );掠食;折磨;(人)靠欺诈为生 | |
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376 prey | |
n.被掠食者,牺牲者,掠食;v.捕食,掠夺,折磨 | |
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377 vigour | |
(=vigor)n.智力,体力,精力 | |
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378 imbibed | |
v.吸收( imbibe的过去式和过去分词 );喝;吸取;吸气 | |
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379 genial | |
adj.亲切的,和蔼的,愉快的,脾气好的 | |
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380 declamation | |
n. 雄辩,高调 | |
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381 instructors | |
指导者,教师( instructor的名词复数 ) | |
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382 forth | |
adv.向前;向外,往外 | |
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383 subsiding | |
v.(土地)下陷(因在地下采矿)( subside的现在分词 );减弱;下降至较低或正常水平;一下子坐在椅子等上 | |
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384 cohesion | |
n.团结,凝结力 | |
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385 fortified | |
adj. 加强的 | |
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386 preclude | |
vt.阻止,排除,防止;妨碍 | |
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387 excellence | |
n.优秀,杰出,(pl.)优点,美德 | |
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388 speculative | |
adj.思索性的,暝想性的,推理的 | |
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389 instinctive | |
adj.(出于)本能的;直觉的;(出于)天性的 | |
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390 obsequiously | |
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391 fetters | |
n.脚镣( fetter的名词复数 );束缚v.给…上脚镣,束缚( fetter的第三人称单数 ) | |
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392 condemned | |
adj. 被责难的, 被宣告有罪的 动词condemn的过去式和过去分词 | |
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393 extorting | |
v.敲诈( extort的现在分词 );曲解 | |
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394 eradicated | |
画着根的 | |
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395 unnatural | |
adj.不自然的;反常的 | |
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396 swell | |
vi.膨胀,肿胀;增长,增强 | |
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397 hideous | |
adj.丑陋的,可憎的,可怕的,恐怖的 | |
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398 rendering | |
n.表现,描写 | |
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399 zeal | |
n.热心,热情,热忱 | |
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400 omnipotence | |
n.全能,万能,无限威力 | |
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401 lurking | |
潜在 | |
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402 adorn | |
vt.使美化,装饰 | |
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403 emulation | |
n.竞争;仿效 | |
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404 lapse | |
n.过失,流逝,失效,抛弃信仰,间隔;vi.堕落,停止,失效,流逝;vt.使失效 | |
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405 sublime | |
adj.崇高的,伟大的;极度的,不顾后果的 | |
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406 admiration | |
n.钦佩,赞美,羡慕 | |
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407 tormenting | |
使痛苦的,使苦恼的 | |
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408 majestic | |
adj.雄伟的,壮丽的,庄严的,威严的,崇高的 | |
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409 satiety | |
n.饱和;(市场的)充分供应 | |
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410 futility | |
n.无用 | |
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411 prudent | |
adj.谨慎的,有远见的,精打细算的 | |
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412 prudently | |
adv. 谨慎地,慎重地 | |
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413 explicit | |
adj.详述的,明确的;坦率的;显然的 | |
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414 inquiry | |
n.打听,询问,调查,查问 | |
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415 profess | |
v.声称,冒称,以...为业,正式接受入教,表明信仰 | |
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416 fortitude | |
n.坚忍不拔;刚毅 | |
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417 eminence | |
n.卓越,显赫;高地,高处;名家 | |
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418 prospect | |
n.前景,前途;景色,视野 | |
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419 dispersing | |
adj. 分散的 动词disperse的现在分词形式 | |
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420 pampered | |
adj.饮食过量的,饮食奢侈的v.纵容,宠,娇养( pamper的过去式和过去分词 ) | |
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421 concurrence | |
n.同意;并发 | |
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422 phantom | |
n.幻影,虚位,幽灵;adj.错觉的,幻影的,幽灵的 | |
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423 compassionate | |
adj.有同情心的,表示同情的 | |
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424 compassionately | |
adv.表示怜悯地,有同情心地 | |
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425 thorny | |
adj.多刺的,棘手的 | |
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426 ascends | |
v.上升,攀登( ascend的第三人称单数 ) | |
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427 lure | |
n.吸引人的东西,诱惑物;vt.引诱,吸引 | |
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428 renounce | |
v.放弃;拒绝承认,宣布与…断绝关系 | |
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429 trifling | |
adj.微不足道的;没什么价值的 | |
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430 egregious | |
adj.非常的,过分的 | |
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431 deity | |
n.神,神性;被奉若神明的人(或物) | |
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432 dross | |
n.渣滓;无用之物 | |
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433 illuminated | |
adj.被照明的;受启迪的 | |
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434 circumspection | |
n.细心,慎重 | |
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435 solitary | |
adj.孤独的,独立的,荒凉的;n.隐士 | |
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436 turpitude | |
n.可耻;邪恶 | |
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437 throng | |
n.人群,群众;v.拥挤,群集 | |
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438 conceited | |
adj.自负的,骄傲自满的 | |
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439 imputing | |
v.把(错误等)归咎于( impute的现在分词 ) | |
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440 premature | |
adj.比预期时间早的;不成熟的,仓促的 | |
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441 presumptuously | |
adv.自以为是地,专横地,冒失地 | |
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442 retail | |
v./n.零售;adv.以零售价格 | |
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443 obstinacy | |
n.顽固;(病痛等)难治 | |
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444 concocted | |
v.将(尤指通常不相配合的)成分混合成某物( concoct的过去式和过去分词 );调制;编造;捏造 | |
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445 superciliously | |
adv.高傲地;傲慢地 | |
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446 obstinate | |
adj.顽固的,倔强的,不易屈服的,较难治愈的 | |
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447 persuasion | |
n.劝说;说服;持有某种信仰的宗派 | |
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448 broached | |
v.谈起( broach的过去式和过去分词 );打开并开始用;用凿子扩大(或修光);(在桶上)钻孔取液体 | |
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449 gnawing | |
a.痛苦的,折磨人的 | |
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450 cramped | |
a.狭窄的 | |
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451 contemplate | |
vt.盘算,计议;周密考虑;注视,凝视 | |
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452 analogous | |
adj.相似的;类似的 | |
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453 exalting | |
a.令人激动的,令人喜悦的 | |
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454 procures | |
v.(努力)取得, (设法)获得( procure的第三人称单数 );拉皮条 | |
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455 averts | |
防止,避免( avert的第三人称单数 ); 转移 | |
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456 compensate | |
vt.补偿,赔偿;酬报 vi.弥补;补偿;抵消 | |
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457 prospects | |
n.希望,前途(恒为复数) | |
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458 marred | |
adj. 被损毁, 污损的 | |
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459 shuffling | |
adj. 慢慢移动的, 滑移的 动词shuffle的现在分词形式 | |
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460 contradictory | |
adj.反驳的,反对的,抗辩的;n.正反对,矛盾对立 | |
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