It has long since occurred to me that advice respecting behaviour, and all the various modes of preserving a good reputation, which have been so strenuously2 inculcated on the female world, were specious3 poisons, that incrusting morality eat away the substance. And, that this measuring of shadows produced a false calculation, because their length depends so much on the height of the sun, and other adventitious4 circumstances.
Whence arises the easy fallacious behaviour of a courtier? From his situation, undoubtedly5: for standing6 in need of dependents, he is obliged to learn the art of denying without giving offence, and, of evasively feeding hope with the chameleon’s food: thus does politeness sport with truth, and eating away the sincerity7 and humanity natural to man, produce the fine gentleman.
Women likewise acquire, from a supposed necessity, an equally artificial mode of behaviour. Yet truth is not with impunity8 to be sported with, for the practised dissembler, at last, becomes the dupe of his own arts, loses that sagacity, which has been justly termed common sense; namely, a quick perception of common truths: which are constantly received as such by the unsophisticated mind, though it might not have had sufficient energy to discover them itself, when obscured by local prejudices. The greater number of people take their opinions on trust to avoid the trouble of exercising their own minds, and these indolent beings naturally adhere to the letter, rather than the spirit of a law, divine or human. ‘Women,’ says some author, I cannot recollect9 who, ‘mind not what only heaven sees.’ Why, indeed, should they? it is the eye of man that they have been taught to dread10 — and if they can lull11 their Argus to sleep, they seldom think of heaven or themselves, because their reputation is safe; and it is reputation, not chastity and all its fair train, that they are employed to keep free from spot, not as a virtue12, but to preserve their station in the world.
To prove the truth of this remark, I need only advert13 to the intrigues15 of married women, particularly in high life, and in countries where women are suitably married, according to their respective ranks, by their parents. If an innocent girl become a prey16 to love, she is degraded for ever, though her mind was not polluted by the arts which married women, under the convenient cloak of marriage, practise; nor has she violated any duty — but the duty of respecting herself. The married woman, on the contrary, breaks a most sacred engagement, and becomes a cruel mother when she is a false and faithless wife. If her husband have still an affection for her, the arts which she must practise to deceive him, will render her the most contemptible17 of human beings; and, at any rate, the contrivances necessary to preserve appearances, will keep her mind in that childish, or vicious, tumult18, which destroys all its energy. Besides, in time, like those people who habitually19 take cordials to raise their spirits, she will want an intrigue14 to give life to her thoughts, having lost all relish21 for pleasures that are not highly seasoned by hope or fear.
Sometimes married women act still more audaciously; I will mention an instance.
A woman of quality, notorious for her gallantries, though as she still lived with her husband, nobody chose to place her in the class where she ought to have been placed, made a point of treating with the most insulting contempt a poor timid creature, abashed22 by a sense of her former weakness, whom a neighbouring gentleman had seduced23 and afterwards married. This woman had actually confounded virtue with reputation; and, I do believe, valued herself on the propriety24 of her behaviour before marriage, though when once settled to the satisfaction of her family, she and her lord were equally faithless — so that the half alive heir to an immense estate came from heaven knows where!
To view this subject in another light.
I have known a number of women who, if they did not love their husbands, loved nobody else, give themselves entirely25 up to vanity and dissipation, neglecting every domestic duty; nay26, even squandering27 away all the money which should have been saved for their helpless younger children, yet have plumed28 themselves on their unsullied reputation, as if the whole compass of their duty as wives and mothers was only to preserve it. Whilst other indolent women, neglecting every personal duty, have thought that they deserved their husbands’ affection, because, forsooth, they acted in this respect with propriety.
Weak minds are always fond of resting in the ceremonials of duty, but morality offers much simpler motives30; and it were to be wished that superficial moralists had said less respecting behaviour, and outward observances, for unless virtue, of any kind, be built on knowledge, it will only produce a kind of insipid31 decency32. Respect for the opinion of the world, has, however, been termed the principal duty of woman in the most express words, for Rousseau declares, ‘that reputation is no less indispensable than chastity.’ ‘A man,’ adds he, ‘secure in his own good conduct, depends only on himself, and may brave the public opinion: but a woman, in behaving well, performs but half her duty; as what is thought of her, is as important to her as what she really is. It follows hence, that the system of a woman’s education should, in this respect, be directly contrary to that of ours. Opinion is the grave of virtue among the men; but its throne among women.’ It is strictly33 logical to infer that the virtue that rests on opinion is merely worldly, and that it is the virtue of a being to whom reason has been denied. But, even with respect to the opinion of the world, I am convinced that this class of reasoners are mistaken.
This regard for reputation, independent of its being one of the natural rewards of virtue, however, took its rise from a cause that I have already deplored35 as the grand source of female depravity, the impossibility of regaining36 respectability by a return to virtue, though men preserve theirs during the indulgence of vice1. It was natural for women then to endeavour to preserve what once lost — was lost for ever, till this care swallowing up every other care, reputation for chastity, became the one thing needful to the sex. But vain is the scrupulosity37 of ignorance, for neither religion nor virtue, when they reside in the heart, require such a puerile38 attention to mere34 ceremonies, because the behaviour must, upon the whole, be proper, when the motive29 is pure.
To support my opinion I can produce very respectable authority; and the authority of a cool reasoner ought to have weight to enforce consideration, though not to establish a sentiment. Speaking of the general laws of morality, Dr. Smith observes — ‘That by some very extraordinary and unlucky circumstance, a good man may come to be suspected of a crime of which he was altogether incapable39, and upon that account be most unjustly exposed for the remaining part of his life to the horror and aversion of mankind. By an accident of this kind he may be said to lose his all, notwithstanding his integrity and justice, in the same manner as a cautious man, notwithstanding his utmost circumspection40, may be ruined by an earthquake or an inundation41. Accidents of the first kind, however, are perhaps still more rare, and still more contrary to the common course of things than those of the second; and it still remains42 true, that the practice of truth, justice, and humanity, is a certain and almost infallible method of acquiring what those virtues43 chiefly aim at, the confidence and love of those we live with. A person may be easily misrepresented with regard to a particular action; but it is scarce possible that he should be so with regard to the general tenor44 of his conduct. An innocent man may be believed to have done wrong: this, however, will rarely happen. On the contrary, the established opinion of the innocence45 of his manners will often lead us to absolve46 him where he has really been in the fault, notwithstanding very strong presumptions47.’
I perfectly48 coincide in opinion with this writer, for I verily believe that few of either sex were ever despised for certain vices49 without deserving to be despised. I speak not of the calumny50 of the moment, which hovers51 over a character, like one of the dense52 morning fogs of November, over this metropolis53, till it gradually subsides54 before the common light of day, I only contend that the daily conduct of the majority prevails to stamp their character with the impression of truth. Quietly does the clear light, shining day after day, refute the ignorant surmise55, or malicious56 tale, which has thrown dirt on a pure character. A false light distorted, for a short time, its shadow — reputation; but it seldom fails to become just when the cloud is dispersed57 that produced the mistake in vision.
Many people, undoubtedly, in several respects obtain a better reputation than, strictly speaking, they deserve; for unremitting industry will mostly reach its goal in all races. They who only strive for this paltry58 prize, like the Pharisees, who prayed at the corners of streets, to be seen of men, verily obtain the reward they seek; for the heart of man cannot be read by man! Still the fair fame that is naturally reflected by good actions, when the man is only employed to direct his steps aright, regardless of the lookers-on, is, in general, not only more true, but more sure.
There are, it is true, trials when the good man must appeal to God from the injustice59 of man; and amidst the whining60 candour or hissings of envy, erect61 a pavilion in his own mind to retire to till the rumour62 be overpast; nay, the darts63 of undeserved censure64 may pierce an innocent tender bosom65 through with many sorrows; but these are all exceptions to general rules. And it is according to common laws that human behaviour ought to be regulated. The eccentric orbit of the comet never influences astronomical66 calculations respecting the invariable order established in the motion of the principal bodies of the solar system.
I will then venture to affirm, that after a man is arrived at maturity67, the general outline of his character in the world is just, allowing for the before-mentioned exceptions to the rule. I do not say that a prudent68, worldly-wise man, with only negative virtues and qualities, may not sometimes obtain a smoother reputation than a wiser or a better man. So far from it, that I am apt to conclude from experience, that where the virtue of two people is nearly equal, the most negative character will be liked best by the world at large, whilst the other may have more friends in private life. But the hills and dales, clouds and sunshine, conspicuous69 in the virtues of great men, set off each other; and though they afford envious70 weakness a fairer mark to shoot at, the real character will still work its way to light, though bespattered by weak affection, or ingenious malice71.60
60 I allude72 to various biographical writings, but particularly to Boswell’s Life of Johnson.
With respect to that anxiety to preserve a reputation hardly earned, which leads sagacious people to analyze73 it, I shall not make the obvious comment; but I am afraid that morality is very insidiously74 undermined, in the female world, by the attention being turned to the shew instead of the substance. A simple thing is thus made strangely complicated; nay, sometimes virtue and its shadow are set at variance76. We should never, perhaps, have heard of Lucretia, had she died to preserve her chastity instead of her reputation. If we really deserve our own good opinion we shall commonly be respected in the world; but if we pant after higher improvement and higher attainments77, it is not sufficient to view ourselves as we suppose that we are viewed by others, though this has been ingeniously argued, as the foundation of our moral sentiments.61 Because each by-stander may have his own prejudices, beside the prejudices of his age or country. We should rather endeavour to view ourselves as we suppose that Being views us who seeth each thought ripen78 into action, and whose judgment79 never swerves80 from the eternal rule of right. Righteous are all his judgments81 — just as merciful!
61 Smith.
The humble82 mind that seeketh to find favour in His sight, and calmly examines its conduct when only His presence is felt, will seldom form a very erroneous opinion of its own virtues. During the still hour of self-collection the angry brow of offended justice will be fearfully deprecated, or the tie which draws man to the Deity83 will be recognized in the pure sentiment of reverential adoration84, that swells85 the heart without exciting any tumultuous emotions. In these solemn moments man discovers the germ of those vices, which like the Java tree shed a pestiferous vapour around — death is in the shade! and he perceives them without abhorrence86, because he feels himself drawn87 by some cord of love to all his fellow-creatures, for whose follies88 he is anxious to find every extenuation89 in their nature — in himself. If I, he may thus argue, who exercise my own mind, and have been refined by tribulation90, find the serpent’s egg in some fold of my heart, and crush it with difficulty, shall not I pity those who have stamped with less vigour91, or who have heedlessly nurtured92 the insidious75 reptile93 till it poisoned the vital stream it sucked? Can I, conscious of my secret sins, throw off my fellow-creatures, and calmly see them drop into the chasm94 of perdition, that yawns to receive them. — No! no! The agonized95 heart will cry with suffocating96 impatience97 — I too am a man! and have vices, hid, perhaps, from human eye, that bend me to the dust before God, and loudly tell me, when all is mute, that we are formed of the same earth, and breathe the same element. Humanity thus rises naturally out of humility98, and twists the cords of love that in various convolutions entangle99 the heart.
This sympathy extends still further, till a man well pleased observes force in arguments that do not carry conviction to his own bosom, and he gladly places in the fairest light, to himself, the shews of reason that have led others astray, rejoiced to find some reason in all the errors of man; though before convinced that he who rules the day makes his sun to shine on all. Yet, shaking hands thus as it were with corruption101, one foot on earth, the other with bold stride mounts to heaven, and claims kindred with superiour natures. Virtues, unobserved by man, drop their balmy fragrance102 at this cool hour, and the thirsty land, refreshed by the pure streams of comfort that suddenly gush103 out, is crowned with smiling verdure; this is the living green on which that eye may look with complacency that is too pure to behold104 iniquity105!
But my spirits flag; and I must silently indulge the reverie these reflections lead to, unable to describe the sentiments, that have calmed my soul, when watching the rising sun, a soft shower drizzling106 through the leaves of neighbouring trees, seemed to fall on my languid, yet tranquil107 spirits, to cool the heart that had been heated by the passions which reason laboured to tame.
The leading principles which run through all my disquisitions, would render it unnecessary to enlarge on this subject, if a constant attention to keep the varnish108 of the character fresh, and in good condition, were not often inculcated as the sum total of female duty; if rules to regulate the behaviour, and to preserve the reputation, did not too frequently supersede109 moral obligations. But, with respect to reputation, the attention is confined to a single virtue — chastity. If the honour of a woman, as it is absurdly called, be safe, she may neglect every social duty; nay, ruin her family by gaming and extravagance; yet still present a shameless front — for truly she is an honourable110 woman!
Mrs. Macaulay has justly observed, that ‘there is but one fault which a woman of honour may not commit with impunity.’ She then justly and humanely111 adds —‘This has given rise to the trite112 and foolish observation, that the first fault against chastity in woman has a radical113 power to deprave the character. But no such frail114 beings come out of the hands of nature. The human mind is built of nobler materials than to be easily corrupted115; and with all their disadvantages of situation and education, women seldom become entirely abandoned till they are thrown into a state of desperation, by the venomous rancour of their own sex.’
But, in proportion as this regard for the reputation of chastity is prized by women, it is despised by men: and the two extremes are equally destructive to morality.
Men are certainly more under the influence of their appetites than women; and their appetites are more depraved by unbridled indulgence and the fastidious contrivances of satiety116. Luxury has introduced a refinement117 in eating, that destroys the constitution; and, a degree of gluttony which is so beastly, that a perception of seemliness of behaviour must be worn out before one being could eat immoderately in the presence of another, and afterwards complain of the oppression that his intemperance119 naturally produced. Some women, particularly French women, have also lost a sense of decency in this respect; for they will talk very calmly of an indigestion. It were to be wished that idleness was not allowed to generate, on the rank soil of wealth, those swarms120 of summer insects that feed on putrefaction121, we should not then be disgusted by the sight of such brutal123 excesses.
There is one rule relative to behaviour that, I think, ought to regulate every other; and it is simply to cherish such an habitual20 respect for mankind as may prevent us from disgusting a fellow-creature for the sake of a present indulgence. The shameful124 indolence of many married women, and others a little advanced in life, frequently leads them to sin against delicacy125. For, though convinced that the person is the band of union between the sexes, yet, how often do they from sheer indolence, or, to enjoy some trifling126 indulgence, disgust?
The depravity of the appetite which brings the sexes together, has had a still more fatal effect. Nature must ever be the standard of taste, the gauge127 of appetite — yet how grossly is nature insulted by the voluptuary. Leaving the refinements128 of love out of the question; nature, by making the gratification of an appetite, in this respect, as well as every other, a natural and imperious law to preserve the species, exalts129 the appetite, and mixes a little mind and affection with a sensual gust122. The feelings of a parent mingling130 with an instinct merely animal, give it dignity; and the man and woman often meeting on account of the child, a mutual131 interest and affection is excited by the exercise of a common sympathy. Women then having necessarily some duty to fulfil, more noble than to adorn132 their persons, would not contentedly133 be the slaves of casual lust134; which is now the situation of a very considerable number who are, literally135 speaking, standing dishes to which every glutton118 may have access.
I may be told that great as this enormity is, it only affects a devoted136 part of the sex — devoted for the salvation137 of the rest. But, false as every assertion might easily be proved, that recommends the sanctioning a small evil to produce a greater good; the mischief138 does not stop here, for the moral character, and peace of mind, of the chaster part of the sex, is undermined by the conduct of the very women to whom they allow no refuge from guilt139: whom they inexorably consign140 to the exercise of arts that lure141 their husbands from them, debauch142 their sons, and force them, let not modest women start, to assume, in some degree, the same character themselves. For I will venture to assert, that all the causes of female weakness, as well as depravity, which I have already enlarged on, branch out of one grand cause — want of chastity in men.
This intemperance, so prevalent, depraves the appetite to such a degree, that a wanton stimulus143 is necessary to rouse it; but the parental144 design of nature is forgotten, and the mere person, and that for a moment, alone engrosses145 the thoughts. So voluptuous146, indeed, often grows the lustful147 prowler, that he refines on female softness. Something more soft than woman is then sought for; till, in Italy, and Portugal, men attend the levees of equivocal beings, to sigh for more than female languor148.
To satisfy this genus of men, women are made systematically149 voluptuous, and though they may not all carry their libertinism150 to the same height, yet this heartless intercourse151 with the sex, which they allow themselves, depraves both sexes, because the taste of men is vitiated; and women, of all classes, naturally square their behaviour to gratify the taste by which they obtain pleasure and power. Women becoming, consequently, weaker, in mind and body, than they ought to be, were one of the grand ends of their being taken into the account, that of bearing and nursing children, have not sufficient strength to discharge the first duty of a mother; and sacrificing to lasciviousness152 the parental affection, that ennobles instinct, either destroy the embryo153 in the womb, or cast it off when born. Nature in every thing demands respect, and those who violate her laws seldom violate them with impunity. The weak enervated154 women who particularly catch the attention of libertines155, are unfit to be mothers, though they may conceive; so that the rich sensualist, who has rioted among women, spreading depravity and misery157, when he wishes to perpetuate158 his name, receives from his wife only an half-formed being that inherits both its father’s and mother’s weakness.
Contrasting the humanity of the present age with the barbarism of antiquity159, great stress has been laid on the savage160 custom of exposing the children whom their parents could not maintain; whilst the man of sensibility, who thus, perhaps, complains, by his promiscuous161 amours produces a most destructive barrenness and contagious162 flagitiousness of manners. Surely nature never intended that women, by satisfying an appetite, should frustrate163 the very purpose for which it was implanted?
I have before observed, that men ought to maintain the women whom they have seduced; this would be one means of reforming female manners, and stopping an abuse that has an equally fatal effect on population and morals. Another, no less obvious, would be to turn the attention of woman to the real virtue of chastity; for to little respect has that woman a claim, on the score of modesty164, though her reputation may be white as the driven snow, who smiles on the libertine156 whilst she spurns165 the victims of his lawless appetites and their own folly166.
Besides, she has a taint167 of the same folly, pure as she esteems168 herself, when she studiously adorns169 her person only to be seen by men, to excite respectful sighs, and all the idle homage170 of what is called innocent gallantry. Did women really respect virtue for its own sake, they would not seek for a compensation in vanity, for the self-denial which they are obliged to practise to preserve their reputation, nor would they associate with men who set reputation at defiance171.
The two sexes mutually corrupt100 and improve each other. This I believe to be an indisputable truth, extending it to every virtue. Chastity, modesty, public spirit, and all the noble train of virtues, on which social virtue and happiness are built, should be understood and cultivated by all mankind, or they will be cultivated to little effect. And, instead of furnishing the vicious or idle with a pretext172 for violating some sacred duty, by terming it a sexual one, it would be wiser to shew that nature has not made any difference, for that the unchaste man doubly defeats the purpose of nature, by rendering173 women barren, and destroying his own constitution, though he avoids the shame that pursues the crime in the other sex. These are the physical consequences, the moral are still more alarming; for virtue is only a nominal174 distinction when the duties of citizens, husbands, wives, fathers, mothers, and directors of families, become merely the selfish ties of convenience.
Why then do philosophers look for public spirit? Public spirit must be nurtured by private virtue, or it will resemble the factitious sentiment which makes women careful to preserve their reputation, and men their honour. A sentiment that often exists unsupported by virtue, unsupported by that sublime175 morality which makes the habitual breach176 of one duty a breach of the whole moral law.
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1
vice
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| n.坏事；恶习；[pl.]台钳，老虎钳；adj.副的 | |
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strenuously
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| adv.奋发地，费力地 | |
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specious
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| adj.似是而非的；adv.似是而非地 | |
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adventitious
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| adj.偶然的 | |
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undoubtedly
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| adv.确实地，无疑地 | |
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standing
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| n.持续，地位；adj.永久的，不动的，直立的，不流动的 | |
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sincerity
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| n.真诚，诚意；真实 | |
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impunity
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| n.(惩罚、损失、伤害等的)免除 | |
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recollect
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| v.回忆，想起，记起，忆起，记得 | |
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dread
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| vt.担忧，忧虑；惧怕，不敢；n.担忧，畏惧 | |
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lull
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| v.使安静，使入睡，缓和，哄骗；n.暂停，间歇 | |
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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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advert
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| vi.注意，留意，言及；n.广告 | |
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intrigue
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| vt.激起兴趣，迷住；vi.耍阴谋；n.阴谋，密谋 | |
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intrigues
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| n.密谋策划( intrigue的名词复数 )；神秘气氛；引人入胜的复杂情节v.搞阴谋诡计( intrigue的第三人称单数 )；激起…的好奇心 | |
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prey
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| n.被掠食者，牺牲者，掠食；v.捕食，掠夺，折磨 | |
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contemptible
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| adj.可鄙的，可轻视的，卑劣的 | |
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tumult
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| n.喧哗；激动，混乱；吵闹 | |
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habitually
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| ad.习惯地，通常地 | |
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habitual
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| adj.习惯性的；通常的，惯常的 | |
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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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abashed
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| adj.窘迫的，尴尬的v.使羞愧，使局促，使窘迫( abash的过去式和过去分词 ) | |
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seduced
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| 诱奸( seduce的过去式和过去分词 )； 勾引； 诱使堕落； 使入迷 | |
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propriety
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| n.正当行为；正当；适当 | |
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entirely
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| ad.全部地，完整地；完全地，彻底地 | |
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nay
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| adv.不；n.反对票，投反对票者 | |
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squandering
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| v.（指钱，财产等）浪费，乱花( squander的现在分词 ) | |
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plumed
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| 饰有羽毛的 | |
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motive
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| n.动机，目的；adv.发动的，运动的 | |
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motives
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| n.动机，目的( motive的名词复数 ) | |
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insipid
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| adj.无味的，枯燥乏味的，单调的 | |
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decency
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| n.体面，得体，合宜，正派，庄重 | |
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strictly
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| adv.严厉地，严格地；严密地 | |
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mere
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| adj.纯粹的；仅仅，只不过 | |
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deplored
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| v.悲叹，痛惜，强烈反对( deplore的过去式和过去分词 ) | |
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regaining
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| 复得( regain的现在分词 )； 赢回； 重回； 复至某地 | |
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scrupulosity
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| n.顾虑 | |
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puerile
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| adj.幼稚的，儿童的 | |
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incapable
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| adj.无能力的，不能做某事的 | |
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circumspection
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| n.细心，慎重 | |
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inundation
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| n.the act or fact of overflowing | |
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remains
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| n.剩余物，残留物；遗体，遗迹 | |
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43
virtues
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| 美德( virtue的名词复数 )； 德行； 优点； 长处 | |
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44
tenor
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| n.男高音（歌手），次中音（乐器），要旨，大意 | |
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45
innocence
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| n.无罪；天真；无害 | |
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46
absolve
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| v.赦免，解除（责任等） | |
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47
presumptions
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| n.假定( presumption的名词复数 )；认定；推定；放肆 | |
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48
perfectly
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| adv.完美地，无可非议地，彻底地 | |
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49
vices
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| 缺陷( vice的名词复数 )； 恶习； 不道德行为； 台钳 | |
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50
calumny
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| n.诽谤，污蔑，中伤 | |
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51
hovers
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| 鸟( hover的第三人称单数 )； 靠近（某事物）； （人）徘徊； 犹豫 | |
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52
dense
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| a.密集的，稠密的，浓密的；密度大的 | |
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53
metropolis
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| n.首府；大城市 | |
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54
subsides
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| v.（土地）下陷（因在地下采矿）( subside的第三人称单数 )；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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55
surmise
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| v./n.猜想，推测 | |
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56
malicious
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| adj.有恶意的，心怀恶意的 | |
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57
dispersed
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| adj. 被驱散的, 被分散的, 散布的 | |
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58
paltry
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| adj.无价值的，微不足道的 | |
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59
injustice
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| n.非正义，不公正，不公平，侵犯（别人的）权利 | |
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60
whining
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| n. 抱怨，牢骚 v. 哭诉，发牢骚 | |
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61
erect
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| n./v.树立，建立，使竖立；adj.直立的，垂直的 | |
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62
rumour
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| n.谣言，谣传，传闻 | |
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63
darts
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| n.掷飞镖游戏；飞镖( dart的名词复数 )；急驰，飞奔v.投掷，投射( dart的第三人称单数 )；向前冲，飞奔 | |
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64
censure
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| v./n.责备；非难；责难 | |
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65
bosom
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| n.胸，胸部；胸怀；内心；adj.亲密的 | |
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66
astronomical
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| adj.天文学的，（数字）极大的 | |
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67
maturity
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| n.成熟；完成；(支票、债券等)到期 | |
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68
prudent
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| adj.谨慎的，有远见的，精打细算的 | |
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69
conspicuous
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| adj.明眼的，惹人注目的；炫耀的，摆阔气的 | |
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70
envious
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| adj.嫉妒的，羡慕的 | |
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71
malice
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| n.恶意，怨恨，蓄意；[律]预谋 | |
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72
allude
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| v.提及，暗指 | |
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73
analyze
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| vt.分析，解析 (=analyse) | |
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74
insidiously
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| 潜在地，隐伏地，阴险地 | |
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75
insidious
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| 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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76
variance
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| n.矛盾，不同 | |
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77
attainments
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| 成就，造诣； 获得( attainment的名词复数 )； 达到； 造诣； 成就 | |
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78
ripen
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| vt.使成熟；vi.成熟 | |
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79
judgment
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| n.审判；判断力，识别力，看法，意见 | |
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80
swerves
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| n.（使）改变方向，改变目的( swerve的名词复数 )v.（使）改变方向，改变目的( swerve的第三人称单数 ) | |
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81
judgments
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| 判断( judgment的名词复数 )； 鉴定； 评价； 审判 | |
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82
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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83
deity
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| n.神，神性；被奉若神明的人(或物) | |
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84
adoration
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| n.爱慕，崇拜 | |
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85
swells
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| 增强( swell的第三人称单数 )； 肿胀； （使）凸出； 充满（激情） | |
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86
abhorrence
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| n.憎恶；可憎恶的事 | |
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87
drawn
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| v.拖，拉，拔出；adj.憔悴的，紧张的 | |
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88
follies
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| 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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89
extenuation
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| n.减轻罪孽的借口；酌情减轻；细 | |
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90
tribulation
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| n.苦难，灾难 | |
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91
vigour
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| （=vigor）n.智力，体力，精力 | |
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92
nurtured
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| 养育( nurture的过去式和过去分词 )； 培育； 滋长； 助长 | |
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93
reptile
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| n.爬行动物；两栖动物 | |
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94
chasm
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| n.深坑，断层，裂口，大分岐，利害冲突 | |
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95
agonized
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| v.使（极度）痛苦，折磨( agonize的过去式和过去分词 )；苦斗；苦苦思索；感到极度痛苦 | |
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96
suffocating
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| a.使人窒息的 | |
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97
impatience
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| n.不耐烦，急躁 | |
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98
humility
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| n.谦逊，谦恭 | |
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99
entangle
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| vt.缠住，套住；卷入，连累 | |
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100
corrupt
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| v.贿赂，收买；adj.腐败的，贪污的 | |
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101
corruption
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| n.腐败，堕落，贪污 | |
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102
fragrance
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| n.芬芳，香味，香气 | |
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103
gush
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| v.喷，涌；滔滔不绝(说话)；n.喷，涌流；迸发 | |
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104
behold
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| v.看，注视，看到 | |
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105
iniquity
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| n.邪恶；不公正 | |
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106
drizzling
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| 下蒙蒙细雨，下毛毛雨( drizzle的现在分词 ) | |
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107
tranquil
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| adj. 安静的, 宁静的, 稳定的, 不变的 | |
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108
varnish
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| n.清漆；v.上清漆；粉饰 | |
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109
supersede
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| v.替代；充任 | |
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110
honourable
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| adj.可敬的；荣誉的，光荣的 | |
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111
humanely
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| adv.仁慈地；人道地；富人情地；慈悲地 | |
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112
trite
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| adj.陈腐的 | |
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113
radical
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| n.激进份子，原子团，根号；adj.根本的，激进的，彻底的 | |
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114
frail
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| adj.身体虚弱的；易损坏的 | |
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115
corrupted
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| （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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116
satiety
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| n.饱和；(市场的)充分供应 | |
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117
refinement
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| n.文雅；高尚；精美；精制；精炼 | |
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118
glutton
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| n.贪食者，好食者 | |
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119
intemperance
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| n.放纵 | |
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120
swarms
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| 蜂群，一大群( swarm的名词复数 ) | |
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121
putrefaction
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| n.腐坏，腐败 | |
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122
gust
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| n.阵风，突然一阵（雨、烟等），（感情的）迸发 | |
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123
brutal
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| adj.残忍的，野蛮的，不讲理的 | |
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124
shameful
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| adj.可耻的，不道德的 | |
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125
delicacy
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| n.精致，细微，微妙，精良；美味，佳肴 | |
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126
trifling
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| adj.微不足道的；没什么价值的 | |
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127
gauge
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| v.精确计量；估计；n.标准度量；计量器 | |
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128
refinements
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| n.（生活）风雅；精炼( refinement的名词复数 )；改良品；细微的改良；优雅或高贵的动作 | |
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129
exalts
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| 赞扬( exalt的第三人称单数 )； 歌颂； 提升； 提拔 | |
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130
mingling
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| adj.混合的 | |
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131
mutual
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| adj.相互的，彼此的；共同的，共有的 | |
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132
adorn
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| vt.使美化，装饰 | |
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133
contentedly
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| adv.心满意足地 | |
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134
lust
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| n.性(淫)欲；渴(欲)望；vi.对…有强烈的欲望 | |
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135
literally
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| adv.照字面意义，逐字地；确实 | |
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136
devoted
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| adj.忠诚的，忠实的，热心的，献身于...的 | |
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137
salvation
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| n.（尤指基督）救世，超度，拯救，解困 | |
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138
mischief
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| n.损害，伤害，危害；恶作剧，捣蛋，胡闹 | |
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139
guilt
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| n.犯罪；内疚；过失，罪责 | |
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140
consign
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| vt.寄售（货品），托运，交托，委托 | |
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141
lure
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| n.吸引人的东西，诱惑物；vt.引诱，吸引 | |
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142
debauch
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| v.使堕落，放纵 | |
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143
stimulus
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| n.刺激，刺激物，促进因素，引起兴奋的事物 | |
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144
parental
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| adj.父母的；父的；母的 | |
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145
engrosses
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| v.使全神贯注( engross的第三人称单数 ) | |
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146
voluptuous
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| adj.肉欲的，骄奢淫逸的 | |
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147
lustful
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| a.贪婪的；渴望的 | |
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148
languor
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| n.无精力，倦怠 | |
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149
systematically
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| adv.有系统地 | |
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150
libertinism
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| n.放荡，玩乐，（对宗教事物的）自由思想 | |
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151
intercourse
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| n.性交；交流，交往，交际 | |
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152
lasciviousness
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153
embryo
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| n.胚胎，萌芽的事物 | |
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154
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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155
libertines
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| n.放荡不羁的人，淫荡的人( libertine的名词复数 ) | |
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156
libertine
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| n.淫荡者；adj.放荡的，自由思想的 | |
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157
misery
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| n.痛苦，苦恼，苦难；悲惨的境遇，贫苦 | |
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158
perpetuate
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| v.使永存，使永记不忘 | |
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159
antiquity
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| n.古老；高龄；古物，古迹 | |
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160
savage
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| adj.野蛮的；凶恶的，残暴的；n.未开化的人 | |
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161
promiscuous
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| adj.杂乱的，随便的 | |
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162
contagious
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| adj.传染性的，有感染力的 | |
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163
frustrate
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| v.使失望；使沮丧；使厌烦 | |
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164
modesty
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| n.谦逊，虚心，端庄，稳重，羞怯，朴素 | |
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165
spurns
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| v.一脚踢开，拒绝接受( spurn的第三人称单数 ) | |
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166
folly
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| n.愚笨，愚蠢，蠢事，蠢行，傻话 | |
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167
taint
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| n.污点；感染；腐坏；v.使感染；污染 | |
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168
esteems
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| n.尊敬，好评( esteem的名词复数 )v.尊敬( esteem的第三人称单数 )；敬重；认为；以为 | |
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169
adorns
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| 装饰，佩带( adorn的第三人称单数 ) | |
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170
homage
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| n.尊敬，敬意，崇敬 | |
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171
defiance
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| n.挑战，挑衅，蔑视，违抗 | |
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172
pretext
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| n.借口，托词 | |
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173
rendering
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| n.表现，描写 | |
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174
nominal
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| adj.名义上的；(金额、租金)微不足道的 | |
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175
sublime
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| adj.崇高的，伟大的；极度的，不顾后果的 | |
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176
breach
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| n.违反，不履行；破裂；vt.冲破，攻破 | |
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