Modesty! Sacred offspring of sensibility and reason! — true delicacy3 of mind! — may I unblamed presume to investigate thy nature, and trace to its covert4 the mild charm, that mellowing5 each harsh feature of a character, renders what would otherwise only inspire cold admiration6 — lovely! — Thou that smoothest the wrinkles of wisdom, and softenest the tone of the sublimest7 virtues9 till they all melt into humanity; — thou that spreadest the ethereal cloud that, surrounding love, heightens every beauty, it half shades, breathing those coy sweets that steal into the heart, and charm the senses — modulate10 for me the language of persuasive11 reason, till I rouse my sex from the flowery bed, on which they supinely sleep life away!
In speaking of the association of our ideas, I have noticed two distinct modes; and in defining modesty, it appears to me equally proper to discriminate13 that purity of mind, which is the effect of chastity, from a simplicity14 of character that leads us to form a just opinion of ourselves, equally distant from vanity or presumption15, though by no means incompatible16 with a lofty consciousness of our own dignity. Modesty, in the latter signification of the term, is, that soberness of mind which teaches a man not to think more highly of himself than he ought to think, and should be distinguished17 from humility18, because humility is a kind of self-abasement.
A modest man often conceives a great plan, and tenaciously19 adheres to it, conscious of his own strength, till success gives it a sanction that determines its character. Milton was not arrogant20 when he suffered a suggestion of judgment21 to escape him that proved a prophesy22; nor was General Washington when he accepted of the command of the American forces. The latter has always been characterized as a modest man; but had he been merely humble24, he would probably have shrunk back irresolute25, afraid of trusting to himself the direction of an enterprise, on which so much depended.
A modest man is steady, an humble man timid, and a vain one presumptuous:— this is the judgment, which the observation of many characters, has led me to form. Jesus Christ was modest, Moses was humble, and Peter vain.
Thus, discriminating26 modesty from humility in one case, I do not mean to confound it with bashfulness in the other. Bashfulness, in fact, is so distinct from modesty, that the most bashful lass, or raw country lout27, often become the most impudent28; for their bashfulness being merely the instinctive29 timidity of ignorance, custom soon changes it into assurance.50
50 ‘Such is the country-maiden’s fright,
When first a red-coat is in sight;
Behind the door she hides her face;
Next time at distance eyes the lace:
She now can all his terrors stand,
Nor from his squeeze withdraws her hand,
She plays familiar in his arms,
And every soldier hath his charms;
From tent to tent she spreads her flame;
For custom conquers fear and shame.’- [John] Gay.
The shameless behaviour of the prostitutes, who infest30 the streets of this metropolis31, raising alternate emotions of pity and disgust, may serve to illustrate32 this remark. They trample34 on virgin35 bashfulness with a sort of bravado36, and glorying in their shame, become more audaciously lewd37 than men, however depraved, to whom this sexual quality has not been gratuitously38 granted, ever appear to be. But these poor ignorant wretches39 never had any modesty to lose, when they consigned40 themselves to infamy41; for modesty is a virtue, not a quality. No, they were only bashful, shame-faced innocents; and losing their innocence42, their shame-facedness was rudely brushed off; a virtue would have left some vestiges43 in the mind, had it been sacrificed to passion, to make us respect the grand ruin.
Purity of mind, or that genuine delicacy, which is the only virtuous44 support of chastity, is near akin12 to that refinement45 of humanity, which never resides in any but cultivated minds. It is something nobler than innocence, it is the delicacy of reflections, and not the coyness of ignorance. The reserve of reason, which, like habitual46 cleanliness, is seldom seen in any great degree, unless the soul is active, may easily be distinguished from rustic47 shyness or wanton skittishness48; and, so far from being incompatible with knowledge, it is its fairest fruit. What a gross idea of modesty had the writer of the following remark! ‘The lady who asked the question whether women may be instructed in the modern system of botany, consistently with female delicacy? — was accused of ridiculous prudery: nevertheless, if she had proposed the question to me, I should certainly have answered — They cannot.’ Thus is the fair book of knowledge to be shut with an everlasting49 seal! On reading similar passages I have reverentially lifted up my eyes and heart to Him who liveth for ever and ever, and said, O my Father, hast Thou by the very constitution of her nature forbid Thy child to seek Thee in the fair forms of truth? And, can her soul be sullied by the knowledge that awfully50 calls her to Thee?
I have then philosophically51 pursued these reflections till I inferred that those women who have most improved their reason must have the most modesty — though a dignified52 sedateness54 of deportment may have succeeded the playful, bewitching bashfulness of youth.51
51 Modesty, is the graceful55 calm virtue of maturity56; bashfulness, the charm of vivacious57 youth.
And thus have I argued. To render chastity the virtue from which unsophisticated modesty will naturally flow, the attention should be called away from employments which only exercise the sensibility; and the heart made to beat time to humanity, rather than to throb58 with love. The woman who has dedicated59 a considerable portion of her time to pursuits purely60 intellectual, and whose affections have been exercised by humane61 plans of usefulness, must have more purity of mind, as a natural consequence, than the ignorant beings whose time and thoughts have been occupied by gay pleasures or schemes to conquer hearts.52 The regulation of the behaviour is not modesty, though those who study rules of decorum are, in general, termed modest women. Make the heart clean, let it expand and feel for all that is human, instead of being narrowed by selfish passions; and let the mind frequently contemplate62 subjects that exercise the understanding, without heating the imagination, and artless modesty will give the finishing touches to the picture.
52 I have considered, as man with man, with medical men, on anatomical subjects; and compared the proportions of the human body with artists — yet such modesty did I meet with, that I was never reminded by word or look of my sex, of the absurd rules which make modesty a pharisaical cloak of weakness. And I am persuaded that in the pursuit of knowledge women would never be insulted by sensible men, and rarely by men of any description, if they did not by mock modesty remind them that they were women; actuated by the same spirit as the Portugueze ladies, who would think their charms insulted if, when left alone with a man, he did not, at least, attempt to be grossly familiar with their persons. Men are not always men in the company of women, nor would women always remember that they are women, if they were allowed to acquire more understanding.
She who can discern the dawn of immortality64, in the streaks65 that shoot athwart the misty66 night of ignorance, promising67 a clearer day, will respect, as a sacred temple, the body that enshrines such an improvable soul. True love, likewise, spreads this kind of mysterious sanctity round the beloved object, making the lover most modest when in her presence.53 So reserved is affection that, receiving or returning personal endearments68, it wishes, not only to shun69 the human eye, as a kind of profanation70; but to diffuse71 an encircling cloudy obscurity to shut out even the saucy72 sparkling sunbeams. Yet, that affection does not deserve the epithet73 of chaste74, which does not receive a sublime8 gloom of tender melancholy75, that allows the mind for a moment to stand still and enjoy the present satisfaction, when a consciousness of the Divine presence is felt — for this must ever be the food of joy!
53 Male or female, for the world contains many modest men.
As I have always been fond of tracing to its source in nature any prevailing76 custom, I have frequently thought that it was a sentiment of affection for whatever had touched the person of an absent or lost friend, which gave birth to that respect for relicks, so much abused by selfish priests. Devotion, or love, may be allowed to hallow the garments as well as the person; for the lover must want fancy who has not a sort of sacred respect for the glove or slipper77 of his mistress. He could not confound them with vulgar things of the same kind. This fine sentiment, perhaps, would not bear to be analyzed78 by the experimental philosopher — but of such stuff is human rapture79 made up! — A shadowy phantom80 glides81 before us, obscuring every other object; yet when the soft cloud is grasped, the form melts into common air, leaving a solitary82 void, or sweet perfume, stolen from the violet, that memory long holds dear. But, I have tripped unawares on fairy ground, feeling the balmy gale83 of spring stealing on me, though november frowns.
As a sex, women are more chaste than men, and as modesty is the effect of chastity, they may deserve to have this virtue ascribed to them in rather an appropriated sense; yet, I must be allowed to add an hesitating if:— for I doubt whether chastity will produce modesty, though it may propriety84 of conduct, when it is merely a respect for the opinion of the world,54 and when coquetry and the lovelorn tales of novelists employ the thoughts. Nay85, from experience, and reason, I should be led to expect to meet with more modesty amongst men than women, simply because men exercise their understandings more than women.
54 The immodest behaviour of many married women, who are nevertheless faithful to their husbands’ beds, will illustrate this remark.
But, with respect to propriety of behaviour, excepting one class of females, women have evidently the advantage. What can be more disgusting than that impudent dross86 of gallantry, thought so manly87, which makes many men stare insultingly at every female they meet? Can it be termed respect for the sex? No, this loose behaviour shews such habitual depravity, such weakness of mind, that it is vain to expect much public or private virtue, till both men and women grow more modest — till men, curbing88 a sensual fondness for the sex, or an affectation of manly assurance, more properly speaking, impudence89, treat each other with respect — unless appetite or passion give the tone, peculiar90 to it, to their behaviour. I mean even personal respect — the modest respect of humanity, and fellow-feeling — not the libidinous91 mockery of gallantry, nor the insolent92 condescension93 of protectorship.
To carry the observation still further, modesty must heartily94 disclaim95, and refuse to dwell with that debauchery of mind, which leads a man coolly to bring forward, without a blush, indecent allusions96, or obscene witticisms97, in the presence of a fellow creature; women are now out of the question, for then it is brutality98. Respect for man, as man, is the foundation of every noble sentiment. How much more modest is the libertine100 who obeys the call of appetite or fancy, than the lewd joker who sets the table in a roar!
This is one of the many instances in which the sexual distinction respecting modesty has proved fatal to virtue and happiness. It is, however, carried still further, and woman, weak woman! made by her education the slave of sensibility, is required, on the most trying occasions, to resist that sensibility. ‘Can any thing,’ says Knox, ‘be more absurd than keeping women in a state of ignorance, and yet so vehemently101 to insist on their resisting temptation?’— Thus when virtue or honour make it proper to check a passion, the burden is thrown on the weaker shoulders, contrary to reason and true modesty, which, at least, should render the self-denial mutual102, to say nothing of the generosity103 of bravery, supposed to be a manly virtue.
In the same strain runs Rousseau’s and Dr. Gregory’s advice respecting modesty, strangely miscalled! for they both desire a wife to leave it in doubt whether sensibility or weakness led her to her husband’s arms. — The woman is immodest who can let the shadow of such a doubt remain in her husband’s mind a moment.
But to state the subject in a different light. — The want of modesty, which I principally deplore104 as subversive105 of morality, arises from the state of warfare106 so strenuously107 supported by voluptuous108 men as the very essence of modesty, though, in fact, its bane; because it is a refinement on lust33, that men fall into who have not sufficient virtue to relish109 the innocent pleasures of love. A man of delicacy carries his notions of modesty still further, for neither weakness nor sensibility will gratify him — he looks for affection.
Again; men boast of their triumphs over women, what do they boast of? Truly the creature of sensibility was surprised by her sensibility into folly110 — into vice;55 and the dreadful reckoning falls heavily on her own weak head, when reason wakes. For where art thou to find comfort, forlorn and disconsolate111 one? He who ought to have directed thy reason, and supported thy weakness, has betrayed thee! In a dream of passion thou consented to wander through flowery lawns, and heedlessly stepping over the precipice112 to which thy guide, instead of guarding, lured113 thee, thou startest from thy dream only to face a sneering114, frowning world, and to find thyself alone in a waste, for he that triumphed in thy weakness is now pursuing new conquests; but for thee — there is no redemption on this side the grave! — And what resource hast thou in an enervated115 mind to raise a sinking heart?
55 The poor moth116 fluttering round a candle, burns its wings.
But, if the sexes be really to live in a state of warfare, if nature have pointed117 it out, let them act nobly, or let pride whisper to them, that the victory is mean when they merely vanquish118 sensibility. The real conquest is that over affection not taken by surprise — when, like Heloisa, a woman gives up all the world, deliberately119, for love. I do not now consider the wisdom or virtue of such a sacrifice, I only contend that it was a sacrifice to affection, and not merely to sensibility, though she had her share. — And I must be allowed to call her a modest woman, before I dismiss this part of the subject, by saying, that till men are more chaste women will be immodest. Where, indeed, could modest women find husbands from whom they would not continually turn with disgust? Modesty must be equally cultivated by both sexes, or it will ever remain a sickly hot-house plant, whilst the affectation of it, the fig120 leaf borrowed by wantonness, may give a zest121 to voluptuous enjoyments122.
Men will probably still insist that woman ought to have more modesty than man; but it is not dispassionate reasoners who will most earnestly oppose my opinion. No, they are the men of fancy, the favourites of the sex, who outwardly respect and inwardly despise the weak creatures whom they thus sport with. They cannot submit to resign the highest sensual gratification, nor even to relish the epicurism123 of virtue — self-denial.
To take another view of the subject, confining my remarks to women.
The ridiculous falsities56 which are told to children, from mistaken notions of modesty, tend very early to inflame124 their imaginations and set their little minds to work, respecting subjects, which nature never intended they should think of till the body arrived at some degree of maturity; then the passions naturally begin to take place of the senses, as instruments to unfold the understanding, and form the moral character.
56 Children very early see cats with their kittens, birds with their young ones, &c. Why then, are they not to be told that their mothers carry and nourish them in the same way? As there would then be no appearance of mystery they would never think of the subject more. Truth may always be told to children, if it be told gravely; but it is the immodesty of affected125 modesty, that does all the mischief126, and this smoke heats the imagination by vainly endeavouring to obscure certain objects. If, indeed, children could be kept entirely127 from improper128 company, we should never allude129 to any such subjects; but as this is impossible, it is best to tell the truth, especially as such information, not interesting them, will make no impression on their imagination.
In nurseries, and boarding-schools, I fear, girls are first spoiled; particularly in the latter. A number of girls sleep in the same room, and wash together. And, though I should be sorry to contaminate an innocent creature’s mind by instilling130 false delicacy, or those indecent prudish131 notions, which early cautions respecting the other sex naturally engender132, I should be very anxious to prevent their acquiring nasty, or immodest habits; and as many girls have learned very nasty tricks, from ignorant servants, the mixing them thus indiscriminately together, is very improper.
To say the truth women are, in general, too familiar with each other, which leads to that gross degree of familiarity that so frequently renders the marriage state unhappy. Why in the name of decency133 are sisters, female intimates, or ladies and their waiting-women, to be so grossly familiar as to forget the respect which one human creature owes to another? That squeamish delicacy which shrinks from the most disgusting offices when affection57 or humanity lead us to watch at a sick pillow, is despicable. But, why women in health should be more familiar with each other than men are, when they boast of their superiour delicacy, is a solecism in manners which I could never solve.
57 Affection would rather make one choose to perform these offices, to spare the delicacy of a friend, by still keeping a veil over them, for the personal helplessness, produced by sickness, is of an humbling134 nature.
In order to preserve health and beauty, I should earnestly recommend frequent ablutions, to dignify135 my advice that it may not offend the fastidious ear; and, by example, girls ought to be taught to wash and dress alone, without any distinction of rank; and if custom should make them require some little assistance, let them not require it till that part of the business is over which ought never to be done before a fellow-creature; because it is an insult to the majesty136 of human nature. Not on the score of modesty, but decency; for the care which some modest women take, making at the same time a display of that care, not to let their legs be seen, is as childish as immodest.58
58 I remember to have met with a sentence, in a book of education, that made me smile: ‘It would be needless to caution you against putting your hand, by chance, under your neck-handkerchief, for a modest woman never did so!’
I could proceed still further, till I animadverted on some still more nasty customs, which men never fall into. Secrets are told — where silence ought to reign137; and that regard to cleanliness, which some religious sects138 have, perhaps, carried too far, especially the Essenes, amongst the Jews, by making that an insult to God which is only an insult to humanity, is violated in a beastly manner. How can delicate women obtrude139 on notice that part of the animal oeconomy, which is so very disgusting? And is it not very rational to conclude, that the women who have not been taught to respect the human nature of their own sex, in these particulars, will not long respect the mere23 difference of sex in their husbands? After their maidenish140 bashfulness is once lost, I, in fact, have generally observed, that women fall into old habits; and treat their husbands as they did their sisters or female acquaintance.
Besides, women from necessity, because their minds are not cultivated, have recourse very often to what I familiarly term bodily wit; and their intimacies141 are of the same kind. In short, with respect to both mind and body, there are too intimate. That decent personal reserve which is the foundation of dignity of character, must be kept up between woman and woman, or their minds will never gain strength or modesty.
On this account also, I object to many females being shut up together in nurseries, schools, or convents. I cannot recollect142 without indignation, the jokes and hoyden143 tricks, which knots of young women indulge themselves in, when in my youth accident threw me, an awkward rustic, in their way. They were almost on a par63 with the double meanings, which shake the convivial144 table when the glass has circulated freely. But, it is vain to attempt to keep the heart pure, unless the head is furnished with ideas, and set to work to compare them, in order to acquire judgment, by generalizing simple ones; and modesty, by making the understanding damp the sensibility.
It may be thought that I lay too great a stress on personal reserve; but it is ever the handmaid of modesty. So that were I to name the graces that ought to adorn145 beauty, I should instantly exclaim, cleanliness, neatness, and personal reserve. It is obvious, I suppose, that the reserve I mean, has nothing sexual in it, and that I think it equally necessary in both sexes. So necessary, indeed, is that reserve and cleanliness which indolent women too often neglect, that I will venture to affirm that when two or three women live in the same house, the one will be most respected by the male part of the family, who reside with them, leaving love entirely out of the question, who pays this kind of habitual respect to her person.
When domestic friends meet in a morning, there will naturally prevail an affectionate seriousness, especially, if each look forward to the discharge of daily duties; and it may be reckoned fanciful, but this sentiment has frequently risen spontaneously in my mind, I have been pleased after breathing the sweet-bracing morning air, to see the same kind of freshness in the countenances146 I particularly loved; I was glad to see them braced147, as it were, for the day, and ready to run their course with the sun. The greetings of affection in the morning are by these means more respectful than the familiar tenderness which frequently prolongs the evening talk. Nay, I have often felt hurt, not to say disgusted, when a friend has appeared, whom I parted with full dressed the evening before, with her clothes huddled148 on, because she chose to indulge herself in bed till the last moment.
Domestic affection can only be kept alive by these neglected attentions; yet if men and women took half as much pains to dress habitually149 neat, as they do to ornament150, or rather to disfigure, their persons, much would be done towards the attainment151 of purity of mind. But women only dress to gratify men of gallantry; for the lover is always best pleased with the simple garb152 that fits close to the shape. There is an impertinence in ornaments153 that rebuffs affection; because love always clings round the idea of home.
As a sex, women are habitually indolent; and every thing tends to make them so. I do not forget the spurts154 of activity which sensibility produces; but as these flights of feelings only increase the evil, they are not to be confounded with the slow, orderly walk of reason. So great in reality is their mental and bodily indolence, that till their body be strengthened and their understanding enlarged by active exertions155, there is little reason to expect that modesty will take place of bashfulness. They may find it prudent156 to assume its semblance157; but the fair veil will only be worn on gala days.
Perhaps, there is not a virtue that mixes so kindly158 with every other as modesty. — It is the pale moon-beam that renders more interesting every virtue it softens159, giving mild grandeur160 to the contracted horizon. Nothing can be more beautiful than the poetical161 fiction, which makes Diana with her silver crescent, the goddess of chastity. I have sometimes thought, that wandering with sedate53 step in some lonely recess162, a modest dame163 of antiquity164 must have felt a glow of conscious dignity when, after contemplating165 the soft shadowy landscape, she has invited with placid166 fervour the mild reflection of her sister’s beams to turn to her chaste bosom167.
A Christian168 has still nobler motives169 to incite170 her to preserve her chastity and acquire modesty, for her body has been called the Temple of the living God; of that God who requires more than modesty of mien171. His eye searcheth the heart; and let her remember, that if she hope to find favour in the sight of purity itself, her chastity must be founded on modesty, and not on worldly prudence172; or verily a good reputation will be her only reward; for that awful intercourse173, that sacred communication, which virtue establishes between man and his Maker174, must give rise to the wish of being pure as he is pure!
After the foregoing remarks, it is almost superfluous175 to add, that I consider all those feminine airs of maturity, which succeed bashfulness, to which truth is sacrificed, to secure the heart of a husband, or rather to force him to be still a lover when nature would, had she not been interrupted in her operations, have made love give place to friendship, as immodest. The tenderness which a man will feel for the mother of his children is an excellent substitute for the ardour of unsatisfied passion; but to prolong that ardour it is indelicate, not to say immodest, for women to feign176 an unnatural177 coldness of constitution. Women as well as men ought to have the common appetites and passions of their nature, they are only brutal99 when unchecked by reason: but the obligation to check them is the duty of mankind, not a sexual duty. Nature, in these respects, may safely be left to herself; let women only acquire knowledge and humanity, and love will teach them modesty.59 There is no need of falsehoods, disgusting as futile178, for studied rules of behaviour only impose on shallow observers; a man of sense soon sees through, and despises the affectation.
59 The behaviour of many newly married women has often disgusted me. The seem anxious never to let their husbands forget the privilege of marriage; and to find no pleasure in his society unless he is acting179 the lover. Short, indeed, must be the reign of love, when the flame is thus constantly blown up, without its receiving any solid fewel!
The behaviour of young people, to each other, as men and women, is the last thing that should be thought of in education. In fact, behaviour in most circumstances is now so much thought of, that simplicity of character is rarely to be seen: yet, if men were only anxious to cultivate each virtue, and let it take root firmly in the mind, the grace resulting from it, its natural exteriour mark, would soon strip affectation of its flaunting180 plumes181; because, fallacious as unstable182, is the conduct that is not founded upon truth!
Would ye, O my sisters, really possess modesty, ye must remember that the possession of virtue, of any denomination183, is incompatible with ignorance and vanity! ye must acquire that soberness of mind, which the exercise of duties, and the pursuit of knowledge, alone inspire, or ye will still remain in a doubtful dependent situation, and only be loved whilst ye are fair! The downcast eye, the rosy184 blush, the retiring grace, are all proper in their season; but modesty, being the child of reason, cannot long exist with the sensibility that is not tempered by reflection. Besides, when love, even innocent love, is the whole employ of your lives, your hearts will be too soft to afford modesty that tranquil185 retreat, where she delights to dwell, in close union with humanity.
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modesty
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| n.谦逊，虚心，端庄，稳重，羞怯，朴素 | |
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virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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delicacy
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| n.精致，细微，微妙，精良；美味，佳肴 | |
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covert
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| adj.隐藏的；暗地里的 | |
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mellowing
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| 软化，醇化 | |
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admiration
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| n.钦佩，赞美，羡慕 | |
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sublimest
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| 伟大的( sublime的最高级 )； 令人赞叹的； 极端的； 不顾后果的 | |
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sublime
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| adj.崇高的，伟大的；极度的，不顾后果的 | |
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virtues
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| 美德( virtue的名词复数 )； 德行； 优点； 长处 | |
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modulate
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| v.调整，调节(音的强弱)；变调 | |
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persuasive
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| adj.有说服力的，能说得使人相信的 | |
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akin
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| adj.同族的，类似的 | |
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discriminate
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| v.区别，辨别，区分；有区别地对待 | |
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simplicity
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| n.简单，简易；朴素；直率，单纯 | |
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presumption
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| n.推测，可能性，冒昧，放肆，[法律]推定 | |
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incompatible
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| adj.不相容的，不协调的，不相配的 | |
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distinguished
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| adj.卓越的，杰出的，著名的 | |
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humility
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| n.谦逊，谦恭 | |
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tenaciously
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| 坚持地 | |
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arrogant
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| adj.傲慢的，自大的 | |
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judgment
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| n.审判；判断力，识别力，看法，意见 | |
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prophesy
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| v.预言；预示 | |
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mere
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| adj.纯粹的；仅仅，只不过 | |
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humble
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| adj.谦卑的，恭顺的；地位低下的；v.降低，贬低 | |
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irresolute
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| adj.无决断的，优柔寡断的，踌躇不定的 | |
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discriminating
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| a.有辨别能力的 | |
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lout
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| n.粗鄙的人；举止粗鲁的人 | |
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impudent
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| adj.鲁莽的，卑鄙的，厚颜无耻的 | |
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instinctive
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| adj.(出于)本能的；直觉的；(出于)天性的 | |
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infest
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| v.大批出没于；侵扰；寄生于 | |
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31
metropolis
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| n.首府；大城市 | |
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32
illustrate
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| v.举例说明，阐明；图解，加插图 | |
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33
lust
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| n.性(淫)欲；渴(欲)望；vi.对…有强烈的欲望 | |
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34
trample
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| vt.踩，践踏；无视，伤害，侵犯 | |
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35
virgin
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| n.处女，未婚女子；adj.未经使用的；未经开发的 | |
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36
bravado
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| n.虚张声势，故作勇敢，逞能 | |
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37
lewd
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| adj.淫荡的 | |
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38
gratuitously
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| 平白 | |
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39
wretches
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| n.不幸的人( wretch的名词复数 )；可怜的人；恶棍；坏蛋 | |
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40
consigned
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| v.把…置于（令人不快的境地）( consign的过去式和过去分词 )；把…托付给；把…托人代售；丟弃 | |
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41
infamy
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| n.声名狼藉，出丑，恶行 | |
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42
innocence
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| n.无罪；天真；无害 | |
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43
vestiges
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| 残余部分( vestige的名词复数 )； 遗迹； 痕迹； 毫不 | |
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44
virtuous
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| adj.有品德的，善良的，贞洁的，有效力的 | |
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45
refinement
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| n.文雅；高尚；精美；精制；精炼 | |
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46
habitual
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| adj.习惯性的；通常的，惯常的 | |
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47
rustic
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| adj.乡村的，有乡村特色的；n.乡下人，乡巴佬 | |
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48
skittishness
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| n.活泼好动；难以驾驭 | |
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49
everlasting
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| adj.永恒的，持久的，无止境的 | |
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50
awfully
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| adv.可怕地，非常地，极端地 | |
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51
philosophically
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| adv.哲学上；富有哲理性地；贤明地；冷静地 | |
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52
dignified
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| a.可敬的，高贵的 | |
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53
sedate
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| adj.沉着的，镇静的，安静的 | |
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54
sedateness
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| n.安详，镇静 | |
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55
graceful
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| adj.优美的，优雅的；得体的 | |
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56
maturity
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| n.成熟；完成；(支票、债券等)到期 | |
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57
vivacious
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| adj.活泼的，快活的 | |
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58
throb
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| v.震颤，颤动；(急速强烈地)跳动，搏动 | |
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59
dedicated
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| adj.一心一意的；献身的；热诚的 | |
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60
purely
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| adv.纯粹地，完全地 | |
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61
humane
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| adj.人道的，富有同情心的 | |
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62
contemplate
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| vt.盘算，计议；周密考虑；注视，凝视 | |
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63
par
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| n.标准，票面价值，平均数量；adj.票面的，平常的，标准的 | |
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64
immortality
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| n.不死，不朽 | |
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65
streaks
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| n.（与周围有所不同的）条纹( streak的名词复数 )；（通常指不好的）特征（倾向）；（不断经历成功或失败的）一段时期v.快速移动( streak的第三人称单数 )；使布满条纹 | |
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66
misty
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| adj.雾蒙蒙的，有雾的 | |
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67
promising
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| adj.有希望的，有前途的 | |
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68
endearments
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| n.表示爱慕的话语，亲热的表示( endearment的名词复数 ) | |
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69
shun
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| vt.避开，回避，避免 | |
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70
profanation
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| n.亵渎 | |
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71
diffuse
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| v.扩散；传播；adj.冗长的；四散的，弥漫的 | |
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72
saucy
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| adj.无礼的；俊俏的；活泼的 | |
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73
epithet
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| n.（用于褒贬人物等的）表述形容词，修饰语 | |
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74
chaste
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| adj.贞洁的；有道德的；善良的；简朴的 | |
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75
melancholy
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| n.忧郁，愁思；adj.令人感伤（沮丧）的，忧郁的 | |
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76
prevailing
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| adj.盛行的；占优势的；主要的 | |
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77
slipper
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| n.拖鞋 | |
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78
analyzed
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| v.分析( analyze的过去式和过去分词 )；分解；解释；对…进行心理分析 | |
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79
rapture
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| n.狂喜；全神贯注；着迷；v.使狂喜 | |
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80
phantom
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| n.幻影，虚位，幽灵；adj.错觉的，幻影的，幽灵的 | |
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81
glides
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| n.滑行( glide的名词复数 )；滑音；音渡；过渡音v.滑动( glide的第三人称单数 )；掠过；（鸟或飞机 ） 滑翔 | |
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82
solitary
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| adj.孤独的，独立的，荒凉的；n.隐士 | |
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83
gale
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|
| n.大风，强风，一阵闹声（尤指笑声等） | |
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84
propriety
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|
| n.正当行为；正当；适当 | |
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85
nay
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|
| adv.不；n.反对票，投反对票者 | |
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86
dross
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|
| n.渣滓；无用之物 | |
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87
manly
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|
| adj.有男子气概的；adv.男子般地，果断地 | |
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88
curbing
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|
| n.边石，边石的材料v.限制，克制，抑制( curb的现在分词 ) | |
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89
impudence
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|
| n.厚颜无耻；冒失；无礼 | |
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90
peculiar
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|
| adj.古怪的，异常的；特殊的，特有的 | |
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91
libidinous
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|
| adj.淫荡的 | |
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92
insolent
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|
| adj.傲慢的，无理的 | |
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93
condescension
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|
| n.自以为高人一等，贬低(别人) | |
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94
heartily
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|
| adv.衷心地，诚恳地，十分，很 | |
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95
disclaim
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|
| v.放弃权利，拒绝承认 | |
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96
allusions
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|
| 暗指，间接提到( allusion的名词复数 ) | |
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97
witticisms
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|
| n.妙语，俏皮话( witticism的名词复数 ) | |
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98
brutality
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|
| n.野蛮的行为，残忍，野蛮 | |
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99
brutal
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|
| adj.残忍的，野蛮的，不讲理的 | |
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100
libertine
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|
| n.淫荡者；adj.放荡的，自由思想的 | |
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101
vehemently
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| adv. 热烈地 | |
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102
mutual
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|
| adj.相互的，彼此的；共同的，共有的 | |
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103
generosity
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|
| n.大度，慷慨，慷慨的行为 | |
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104
deplore
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| vt.哀叹，对...深感遗憾 | |
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105
subversive
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|
| adj.颠覆性的，破坏性的；n.破坏份子，危险份子 | |
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106
warfare
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|
| n.战争(状态)；斗争；冲突 | |
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107
strenuously
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| adv.奋发地，费力地 | |
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108
voluptuous
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|
| adj.肉欲的，骄奢淫逸的 | |
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109
relish
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|
| n.滋味，享受，爱好，调味品；vt.加调味料，享受，品味；vi.有滋味 | |
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110
folly
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| n.愚笨，愚蠢，蠢事，蠢行，傻话 | |
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111
disconsolate
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|
| adj.忧郁的，不快的 | |
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112
precipice
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| n.悬崖，危急的处境 | |
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113
lured
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| 吸引，引诱（lure的过去式与过去分词形式） | |
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114
sneering
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| 嘲笑的，轻蔑的 | |
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115
enervated
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|
| adj.衰弱的，无力的v.使衰弱，使失去活力( enervate的过去式和过去分词 ) | |
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116
moth
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| n.蛾，蛀虫 | |
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117
pointed
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| adj.尖的，直截了当的 | |
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118
vanquish
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| v.征服，战胜；克服；抑制 | |
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119
deliberately
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| adv.审慎地；蓄意地；故意地 | |
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120
fig
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| n.无花果(树) | |
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121
zest
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| n.乐趣；滋味，风味；兴趣 | |
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122
enjoyments
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| 愉快( enjoyment的名词复数 )； 令人愉快的事物； 享有； 享受 | |
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123
epicurism
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| n.贪口福，美食主义 | |
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124
inflame
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| v.使燃烧；使极度激动；使发炎 | |
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125
affected
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| adj.不自然的，假装的 | |
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126
mischief
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| n.损害，伤害，危害；恶作剧，捣蛋，胡闹 | |
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127
entirely
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| ad.全部地，完整地；完全地，彻底地 | |
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128
improper
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| adj.不适当的，不合适的，不正确的，不合礼仪的 | |
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129
allude
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| v.提及，暗指 | |
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130
instilling
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| 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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131
prudish
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|
| adj.装淑女样子的，装规矩的，过分规矩的；adv.过分拘谨地 | |
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132
engender
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| v.产生，引起 | |
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133
decency
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| n.体面，得体，合宜，正派，庄重 | |
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134
humbling
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| adj.令人羞辱的v.使谦恭( humble的现在分词 )；轻松打败（尤指强大的对手）；低声下气 | |
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135
dignify
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| vt.使有尊严；使崇高；给增光 | |
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136
majesty
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| n.雄伟，壮丽，庄严，威严；最高权威，王权 | |
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137
reign
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| n.统治时期，统治，支配，盛行；v.占优势 | |
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138
sects
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| n.宗派，教派( sect的名词复数 ) | |
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139
obtrude
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| v.闯入；侵入；打扰 | |
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140
maidenish
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| 处女的，似处女的 | |
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141
intimacies
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| 亲密( intimacy的名词复数 )； 密切； 亲昵的言行； 性行为 | |
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142
recollect
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| v.回忆，想起，记起，忆起，记得 | |
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143
hoyden
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| n.野丫头，淘气姑娘 | |
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144
convivial
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| adj.狂欢的，欢乐的 | |
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145
adorn
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| vt.使美化，装饰 | |
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146
countenances
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| n.面容( countenance的名词复数 )；表情；镇静；道义支持 | |
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147
braced
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|
| adj.拉牢的v.支住( brace的过去式和过去分词 )；撑牢；使自己站稳；振作起来 | |
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148
huddled
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| 挤在一起（huddle的过去式与过去分词形式） | |
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149
habitually
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| ad.习惯地，通常地 | |
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150
ornament
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| v.装饰，美化；n.装饰，装饰物 | |
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151
attainment
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| n.达到，到达；［常pl.］成就，造诣 | |
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152
garb
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| n.服装，装束 | |
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153
ornaments
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| n.装饰( ornament的名词复数 )；点缀；装饰品；首饰v.装饰，点缀，美化( ornament的第三人称单数 ) | |
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154
spurts
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| 短暂而突然的活动或努力( spurt的名词复数 )； 突然奋起 | |
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155
exertions
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| 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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156
prudent
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|
| adj.谨慎的，有远见的，精打细算的 | |
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157
semblance
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| n.外貌，外表 | |
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158
kindly
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| adj.和蔼的，温和的，爽快的；adv.温和地，亲切地 | |
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159
softens
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| （使）变软( soften的第三人称单数 )； 缓解打击； 缓和； 安慰 | |
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160
grandeur
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| n.伟大，崇高，宏伟，庄严，豪华 | |
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161
poetical
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| adj.似诗人的；诗一般的；韵文的；富有诗意的 | |
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162
recess
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| n.短期休息，壁凹（墙上装架子，柜子等凹处） | |
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163
dame
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| n.女士 | |
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164
antiquity
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| n.古老；高龄；古物，古迹 | |
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165
contemplating
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| 深思，细想，仔细考虑( contemplate的现在分词 )； 注视，凝视； 考虑接受（发生某事的可能性）； 深思熟虑，沉思，苦思冥想 | |
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166
placid
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| adj.安静的，平和的 | |
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167
bosom
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| n.胸，胸部；胸怀；内心；adj.亲密的 | |
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168
Christian
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| adj.基督教徒的；n.基督教徒 | |
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169
motives
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| n.动机，目的( motive的名词复数 ) | |
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170
incite
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| v.引起，激动，煽动 | |
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171
mien
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| n.风采；态度 | |
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172
prudence
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| n.谨慎，精明，节俭 | |
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173
intercourse
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| n.性交；交流，交往，交际 | |
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174
maker
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| n.制造者，制造商 | |
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175
superfluous
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| adj.过多的，过剩的，多余的 | |
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176
feign
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| vt.假装，佯作 | |
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177
unnatural
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| adj.不自然的；反常的 | |
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178
futile
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| adj.无效的，无用的，无希望的 | |
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179
acting
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| n.演戏，行为，假装；adj.代理的，临时的，演出用的 | |
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180
flaunting
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| adj.招摇的，扬扬得意的，夸耀的v.炫耀，夸耀( flaunt的现在分词 )；有什么能耐就施展出来 | |
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181
plumes
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| 羽毛( plume的名词复数 )； 羽毛饰； 羽毛状物； 升上空中的羽状物 | |
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182
unstable
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| adj.不稳定的，易变的 | |
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183
denomination
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| n.命名，取名，(度量衡、货币等的)单位 | |
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184
rosy
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| adj.美好的，乐观的，玫瑰色的 | |
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185
tranquil
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| adj. 安静的, 宁静的, 稳定的, 不变的 | |
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