Alexander spent the night before the battle of Arbela in consultation5 with the diviner Aristander, and in sacrificing to the god Fear. What does that mean? The conqueror6 of the world would placate7 Fear; would render it favorable to him, adverse8 to the enemy. Terror, recoil9 from death, panic-madness of a multitude of men, rout10, ruin—from that deliver my army, O great god Fear; but let it come upon my enemy. Thus prayed Alexander as his gaze rested upon the moving plain gleaming with a million torch-lights where Darius, prepared for a night attack, was reviewing his forces. And well might Alexander so pray. Fear that blanches11 the lips and freezes the blood in the heart, contagious12 Terror irresistible13, dread14 recoil from butchering death—these were, indeed, effects of causes proportionately terrible. A million men were in the enemy’s ranks, three hundred chariots armed with scythes15; rivers were in the rear, and beyond a hostile country.
“Alexander,” says Napoleon, “deserves the glory which he has enjoyed for so many centuries and among all nations; but what if he had been beaten at Arbela, having the Euphrates, the Tigris, and the deserts in his rear, without any strong places of refuge, nine hundred leagues from Macedonia!”
After the sacrifice to the god Fear, as Plutarch gravely assures us, Alexander seemed jubilant in spirit, and returning to[14] his tent, made ready to take his rest. Parmenio, his oldest and ablest general, sought him there and suggested that a night attack be made, urging that their army would grow faint at heart could they see as in broad daylight the countless16 hosts arrayed against them. In conclusion Parmenio respectfully said, “And if I were Alexander I would attack the Persians tonight.”
To this Alexander ironically replied “And so would I if I were Parmenio.” On further remonstrance17 being made Alexander curtly18 replied, “I will not steal a victory.” At this Parmenio withdrew and Alexander lay down to rest.
A profound and most refreshing19 sleep came to Alexander. Morning dawned and it seemed proper to rouse the men to breakfast and to preparation for battle, but Alexander still slept. In the words of Plutarch: “But at last, time not giving them leave to wait any longer, Parmenio went to his bedside and called him twice or thrice by his name, till he waked him, and then asked how it was possible, when he was to fight the most important battle of all, he could sleep so soundly as if he were already victorious20. ‘And are we not so, indeed,’ replied Alexander smiling, ‘since we are at last relieved from the trouble of wandering in pursuit of Darius thro’ a wide and wasted country, hoping in vain, that he would fight us?’ And not only before the battle, but in the height of the danger, he showed himself great, and manifested the self-possession of a just foresight21 and confidence.”
Alexander’s full front battle line was not so long as Darius’ center. And this so seeming fatal arrangement yet turned out to be most favorable for Alexander. For instead of attacking the Persian center where Darius commanded in person and where the ground in front had been smoothed and prepared for the rush of the three hundred scythe-chariots, Alexander attacked vigorously the left wing, driving them in front of and[15] towards the center. The onslaught of the Macedonian phalanx was irresistible and the Persian army, dominated by the god Fear, was in panic rout before Darius could get his unwieldy forces full into action or send forth22 the chariots upon which he so much relied.
Alexander pursued the fleeing enemy until urged back by messengers from Parmenio saying his wing was surrounded by the Persians. Alexander reluctantly returned and full victory for the Macedonian army was soon proclaimed upon the field.
Darius, seeing that all was lost and that his chariot, wedged in among dead bodies high as the shoulders of the horses, was unable either to advance or to turn back, hastily leaped from his seat and seizing a riderless mare23, he galloped24 as best he could over the bodies of the dying and the dead and thus escaped from the battlefield.
The break in the friendship between Alexander and his ablest general, Parmenio, began with the battle of Arbela. Was there jealousy25, cruel as the grave, in the heart of the older man as he saw success after success crown the brow of the young commander? Granicus, Issus, Arbela—Europe, Asia, Africa, the world—had gone down successively under the Conqueror. Jealously is incipient26 hate.
“He who ascends27 to mountain heights will find
The loftiest peaks most wrapped in clouds and snow;
He who would conquer or subdue28 mankind,
Must look down on the hate of those below.”
—Byron.
Human, Too Human.
All that the literatures of the world hold treasured in amber29; all that life, the primal30 fount of literature, holds as its human heritage—find fitting application to Alexander the Great. The color scale—from white thro’ tints31 to standard, and from[16] standard thro’ shades to black—of every emotion and passion of the heart of man is fixed32 fadelessly upon the name and fame of Alexander.
Yet how human and dearly human it all is! We understand it today even as Callisthenes understood it, and as the age B. C. and the early age and the middle age understood it. We haven’t advanced even yet very far from the primitive33. The heart that in drunken rage slew34 Clitus his friend, and then mourned his deed inconsolable in his tent for three days—is easily cognizable today.
That quarrel between Alexander and his tried and true Macedonians, with its subsequent reconciliation35, has in it a ring of the old young-world. For when Alexander returned to Susa with his worn out troops, he at once sought out the thirty thousand boys whom he had left there in training. Great was his delight at the progress they had made in his absence; at their military bearing, their ability to ride and hurl36 the javelin37, and to perform other adroit38 man?uvres. Alexander then thought to reorganize his army and send home all the Macedonians who were in any way disabled, or who, when urged to cross over the Ganges, had begged to be taken back to their wives and children. But the sturdy veterans were sorely offended at this proposal, and breaking out into a rage, declared that they had been most unjustly dealt with, and that every Macedonian would at once abandon the army, and that, perhaps, with his pretty boys he might be able to keep the world which their good swords had won for him. To this Alexander responded in deep wrath39 that it should be as they said. He at once dismissed from his service all the Macedonians and filled their places with Persians.
Now when the Macedonians saw that it was done even as they had said, the scales of jealous anger dropped from their eyes and they were deeply repentant40. So laying aside their arms, and dressed only in short undergarments they sought suppliantly[17] the tent of Alexander. But it opened not to their importunities. For three days they stayed there neither eating nor drinking, but sorely longing41 for the light of the countenance42 of Alexander, for every man loved him. And at last the tent door opened and Alexander came forth, and going affectionately among them he sat down and wept; and they wept.
Then Alexander, thinking it wiser that the maimed should embark43 in the waiting vessels44, spoke45 to them most kindly46, praising their valor47 and declaring that their deeds should be known throughout the world: saying also that he would write concerning them to his mother Olympias and to the Governor of Macedonia, giving orders that the first seats in the theatres should be reserved for them and that they should therein be crowned with chaplets of flowers. Moreover every soldier’s pay should continue to him, and the pay due to the fallen should be regularly sent to their wives and children. And thus was reconciliation between Alexander and his Macedonians happily effected.
How childish it all is—that jealous hate and the hasty reaction; the humiliating importunities of barbaric love; the Conqueror conquered and—in tears; the generous re-fusion of the old warm feelings; the magnanimity of the Great; the joyous48 departure of the honored veterans, their sitting in the seats of honor crowned with a chaplet of flowers: childish? well, yes, but we older children can understand and even dimly—remember.
A Deity49.
Did Alexander believe himself descended50 from Jupiter Ammon? No. On one occasion being wounded he said “This, my friends, is real blood flowing not Ichor,”
“Such as immortal51 gods are wont52 to shed.”
Yet if the reply of the gymnosophist be admitted as true,[18] Alexander was not a mortal. The Gymnosophists, or wise men of India, were entertained at the court of Alexander, and among the questions proposed to them by the young lord of the world was, how a man might become a god: to this the sage53 replied “By doing that which was impossible for men to do.” The deeds done by Alexander in his brief thirty-two years seem beyond the merely human: and it is certain that he was honored as a deity in the latter years of his life. He had his friend and biographer, Callisthenes, tortured and put to death because he had derisively54 laughed while the servile court prostrated56 before the “present Deity”, and had refused to follow their example.
“Man, vain man dressed in a little brief authority does cut such capers57 before high heaven as make the angels mourn.” The awful punishments inflicted58 upon Thebes, Tyre, Gaza; the maniacal59 madness that satiated itself in the life-blood of Clitus—a warrior60, comrade, and friend, a soldier who at Granicus had thrust his own body between Alexander and the down-plunging slaughtering61 sword and so receiving in his own flesh the blow, had saved the life of the man who should later slay62 him; the deadly ingratitude63 which could forget the lifelong services of Parmenio, his father’s ablest general, his own boyhood’s adviser64, admirer, and friend, and, in a fit of jealous rage, condemn65 to death Philotas, son of Parmenio, and Parmenio; the hate-exultation which, triumphant66 at last, had the feet of Batis, late satrap of Gaza and a bravely fallen foe67, bored thro’ and thereby68 tied to his chariot; then Alexander, descendant of Achilles, drove three times thro’ the streets of Gaza, dragging his living victim—naked, torn, bleeding, broken, dying—thro’ the town in which so late he has reigned69 as Persian satrap: surely at capers such as these well might the angels mourn.
Yet these atrocities70 are well nigh balanced by acts of heroism71, repentant generosity72, benignity73, magnanimity: and it is an open question whether any other of the race of mortals, having the[19] world of his time absolutely in his own hands, would have acted as wisely as Alexander.
The eunuch escaping from the Macedonian camp and bearing to Darius the news of his wife Statira’s death, extolled74 the forbearance and chivalrous75 courtesy of Alexander toward the Persian captives and admiringly cried out “Alexander is as gentle after victory as he is terrible on the field.” And Darius, so late King of Persia, tallest and handsomest man of his time, husband of Statira, most bewitchingly beautiful woman of Asia; but now alas76! an uncrowned king, loser of Arbela, a fugitive77, bereft78 of sons, daughters, wife—nevertheless on hearing of Alexander’s generous conduct towards the royal captives exclaimed in tears, “Ye gods of my family, and of my kingdom, if it be possible, I beseech79 you to restore the declining affairs of Persia, that I may leave them in as flourishing a condition as I found them, and have it in my power to make a grateful return to Alexander for the kindness which in my adversity he had shown to those who are dearest to me. But if, indeed, the fatal time be come, which is to give a period to the Persian monarchy80, if our ruin be a debt which must be paid to the divine jealousy, and the vicissitude82 of things, then, I beseech you, grant that no man but Alexander may sit upon the throne of Cyrus.” And when slowly bleeding to death from wounds inflicted by his base betrayer, Bessus, satrap of a province into which Darius had fled for safety—the dying monarch81 begged of Polystratus, a chance attendant, for a little water: and on receiving it he said that it had become the last extremity83 of his ill fortune to receive benefits and not be able to return them. “But Alexander,” said he, “whose kindness to my mother, my wife and my children I hope the gods will recompense, will doubtless thank you for your humanity to me. Tell him, therefore, in token of my acknowledgment, I give him this right hand,” with these words he took hold of Polystratus’ hand and died.
The man who could inspire such sentiments of grateful admiration[20] into the heart of his dying enemy was more than mortal.
Plutarch tells us that Alexander, coming up at that moment, gazed with painful emotion upon the dead form of Darius. And taking the cloak from off his own shoulders he covered with it the prostrate55 form of his late foe, and gazing down upon the fierce dead comely84 face—he wept.
Philosophies.
All the philosophies of the sleepy East and their antitheses85 of the aggressive West seem to have receptively influenced the myriad-minded Alexander.
Pride, not vanity, but pride essentially86 one with the chords of being, expressed itself in the words “And were I not Alexander I would be Diogenes.” Either highest or lowest, all or nothing. Earth as kingdom or—a tub; no compromise, no half way, absolutely and unconditionally87 either one extreme or the other: this seeming perversity88 in the makeup89 of many men of genius has not been sufficiently90 considered; it is not psychologically understood; there is something humanly attractive about it; something young-world young and something old, old as the heart of man. And this perverse92 pride was the common link between Alexander and Diogenes, and by it each understood the other: to the former, indeed, fate awarded the earth-kingdom and to the latter—the tub; but these extremes were, by the common link, essentially one.
The Gymnosophists, or wise men of India, whom Alexander consulted, could not have deeply impressed the mind of the pupil of Aristotle, for, as Plutarch tells us, he laughed at them and sent them away with many presents.
Yet the sacrificial death of Calanus, one of these seers, could[21] not fail to affect forcibly the susceptible93 mind of Alexander. Jests, dreams, auspices94, oracles95, theories, sophisms, philosophies, metaphysical speculations96 in general—well, these are agreeably adjustable97; maybe so maybe not so; and when looked at too logically they can all scamper98 away and hide themselves elusively99 in Symbolism: but death, death in flames, self-sought, self-devised, self-suffered—that is real, that is awful.
On the day of his death and whilst erecting100 his funeral pile Calanus talked cheerfully with the Macedonians and urged them to drink deep and enjoy the passing hours. He commended himself to Alexander, whom, he said, he doubted not but that he should soon see again at Babylon. Then when the pyre was finished, he set it on fire, sprinkled himself, and cutting off some of his hair, threw it into the flame as a first-offering of the sacrifice: he then mounted the pyre, lay down calmly and covered his head in his robe. He moved not as the crackling flames drew near, nor might any one note the least tremor101 of fear in his limbs as the fire fed on them, nor did any sigh or moan escape from his lips: tho’ what contortions102 of agony may have twisted themselves on his face could not be known for his head and shoulders were hid in his robe.
Alexander stood by and watched the scene. At first he thought to interpose, but learning that such was the custom of the country, and that the seer, by this sacrificial death, drew to himself high honor and special veneration103 from the people, he forbore. Alexander’s brow was clouded as he watched the full-fed flames: in his mind re-echoed the threefold question of the Indian seer: Whence are we come; whereby do we live; whither do we go? Ah, whither! in his heart ten thousand recriminative contradictory104 questionings seethed105 voiceless, answerless. Alexander turned dejectedly away and retired106 within his tent.
That night violent reaction from the depression of the day[22] seized upon Alexander. He ordered that all his army should rest and feast. Carpe diem was the dominating animus107 of the ensuing debauch108. In a delirium109 of drunken joy Alexander proposed a drinking bout91 offering a crown to the victor. Promachus drank twelve quarts of wine and to him was awarded the prize. But Promachus did not live long to enjoy his reward, three days after he died from the effects of the debauch as did forty others who had taken part in the drinking bout at the great court feast.
There is undoubtedly110 a strong tendency in human nature to rush from one extreme to the other. The best by corruption112 become the worst; no one can fall so low as he who has been highest. But from the lowest which has known the highest there rush at times instantaneous recoil, re-ascent, re-attainment—momentary tho’ it be—to the highest. Then when genius gilds113 that lowest, that recoil, re-ascent, re-attainment—the thoughtless world is thrilled, it listens anew, it understands.
Some of the chastest lyrics114 of the language have been written in recoil from, in liberation and glad bird freedom from the slough115 of sensuality.
The significant charm of Francis Thompson’s Hound of Heaven lies in what it connotes rather than in what it tells. Soul-struggle is enmeshed in the lines, and defeat is heard in alto moan with every note of victory. It is the violent rebound116 to the height gilded117, perhaps goldened, by genius.
Alexander’s Feast.
The ode Alexander’s Feast by Dryden is one of many contributions to literature inspired by the Macedonian Madman.
“Great genius is to madness near allied118
And thin partitions do their bounds divide.”
—Dryden.
Perhaps the taking of Persepolis and the mad orgy of triumph there indulged in, mark the flood-tide of Alexander’s good[23] fortune and likewise the fateful turning and re-flow of the tide. But what a tide!
Given the effects of generous wine; and the warrior, the military genius, the poet-philosopher, the dreamer of dreams, the world conqueror, the fair-haired favorite of Zeus, is, indeed, in that wondrous119 triumph-hour—a deity. That sycophant120 court-adulation, that lulling121 love, that music, that wine might well “raise a mortal to the skies or draw an angel down.” O music, elf of a lost paradise, we remember with you, we lament122, we love, we pity, we deplore123, we—weep. With young-world Alexander touched to tears by old Timotheus’ lyre, we too lament a bravely fallen foe:
“He sang Darius great and good
By too severe a fate
Fallen, fallen, fallen,
Fallen from his high estate,
And weltering in his blood.”
We too deplore human ingratitude:
“Deserted in his utmost need
By one his former bounty124 fed—
On the bare earth exposed he lies
With not a friend to close his dying eyes.”
We too muse125 mournfully perplexed126 o’er all this sorry scheme of things and mingle127 our tears with those which thus perplexedly flowed so long ago:
“With downcast looks the joyless victor sate128,
Revolving129 in his altered soul
The various turns of chance below;
And, now and then, a sigh he stole
And tears began to flow.”
Lyre of old Timotheus, wizard violin, symphony concert—for the hour at least, we are what you make us, and whither you lead we follow. Sadness, remorseful130 sorrow-love, youth and beauty caught coiled in icy death—are these, as Poe asserts, the[24] essential elements of supreme131 beauty? Poe’s magically beautiful Lenore, Raven132, Ullalume, Annabel Lee confirm the poet-critic’s dictum. Love in sorrow, beauty in death, mutability, vicissitude are the dominant133 chords in music, in literature, and in life.
But reaction follows depression, and violent activity succeeds to passivity. And this the old musician knew who played so well upon the all too humanly receptive heart of Alexander. The wail134 of the Grecian ghosts “that in battle were slain135 and unburied remain inglorious on the plain” call for vengeance136 and point out the abodes137 of the Persian gods.
Thais leads the way, and Alexander, drunk with wine and with the madness of music, follows whither she leads him; and soon the temples of the gods, the palaces of the Persian kings, the city Persepolis—are in crackling flame.
Suddenly Alexander is again Alexander. With shame of soul he sees the ruin he has wrought138 and frantically139 strives to undo111 what he has done. But too late; countermands140 clash with commands, confusion feeds the flame, Persepolis falls.
Thus culminated141 the triumph-banquet held in honor of Alexander’s conquest of Asia and immortally142 sung into song by John Dryden in one of the best odes of the English language, Alexander’s Feast.
Hellenism.
Alexander died in a comparatively short time after the battle of Arbela and his world empire fell to pieces. What, then, was the permanent good or decisive effect of his conquests? To this question historians reply that the Hellenization of the Orient with subsequent spread of Greek culture among the Arabian Saracens, thence as vital principle re-animating the Renaissance143—was the result of Alexander’s conquest of Asia.
[25]
More than seventy Greek colonies were established along the route of the Conqueror. These continued to flourish long after the far seeing mind that planned them had ceased to foresee and plan. Vigorous Hellenism was easily dominant over sleepy Orientalism. And thus was bloodlessly won thro’ the slow centuries, the great victory of freedom, civilization, culture, art, science, philosophy—Hellenism. From Arbela (B. C. 331) to the sixteenth century Renaissance is a conquering span that might well delight the gaze of the young warrior who once wept because there were no more worlds for him to conquer. As Napoleon’s crucial defeat was not at Waterloo but in Moscow; as the British Revolutionary forces lost the colonies not at Yorktown but at Saratoga; as Carthage of old went down under world-conquering Rome not at Zama, but at the Metaurus; so the incipient death blow to Alexander was inflicted not in Babylon but at the banks of the Ganges. When his army refused to follow him any farther; when his brave Macedonians wept for their far away homes and begged to be taken back to their wives and children; when his best friends and admirers saw in the wide rolling Ganges and the enemy bristling144 the opposite bank, obstacles insuperable even to Alexander; when at last the Conqueror turned away unconquering, turned back, yielded—then came the fierce chagrin145-humiliation, the mad beginning of the end. The world marks only the collapse-crash, but deeper insight sees sympathetically the fatal bend or twist or crack or break having in it inevitably146 the tragic147 collapse-crash.
The death of Alexander has been variously described. Some say he died of poison; others, of the exceeding coldness of the waters of the river in which he bathed; others, that his death is directly attributable to the excesses, the mad orgies of sensual indulgence into which he plunged148 himself as result of his chagrin at turning back from the Ganges, and of his wild grief[26] at the untimely death of Hephaeston his favorite and friend. Doubtless the subjectivities of the various biographers have obtruded149 themselves over the objective reality and the simple truth will never be known. Alexander died at Babylon, 323 B. C., aged150 thirty-two.
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perennial
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| adj.终年的；长久的 | |
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epitome
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| n.典型，梗概 | |
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quaint
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| adj.古雅的，离奇有趣的，奇怪的 | |
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truthfulness
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| n. 符合实际 | |
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consultation
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| n.咨询；商量；商议；会议 | |
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conqueror
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| n.征服者，胜利者 | |
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placate
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| v.抚慰，平息(愤怒) | |
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adverse
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| adj.不利的；有害的；敌对的，不友好的 | |
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recoil
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| vi.退却，退缩，畏缩 | |
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rout
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| n.溃退，溃败；v.击溃，打垮 | |
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blanches
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| v.使变白( blanch的第三人称单数 )；使（植物）不见阳光而变白；酸洗（金属）使有光泽；用沸水烫（杏仁等）以便去皮 | |
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contagious
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| adj.传染性的，有感染力的 | |
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irresistible
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| adj.非常诱人的，无法拒绝的，无法抗拒的 | |
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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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scythes
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| n.（长柄）大镰刀( scythe的名词复数 )v.（长柄）大镰刀( scythe的第三人称单数 ) | |
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countless
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| adj.无数的，多得不计其数的 | |
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remonstrance
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| n抗议，抱怨 | |
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curtly
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| adv.简短地 | |
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refreshing
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| adj.使精神振作的，使人清爽的，使人喜欢的 | |
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victorious
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| adj.胜利的，得胜的 | |
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foresight
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| n.先见之明，深谋远虑 | |
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forth
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| adv.向前；向外，往外 | |
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mare
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| n.母马，母驴 | |
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galloped
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| （使马）飞奔，奔驰( gallop的过去式和过去分词 )； 快速做[说]某事 | |
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jealousy
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incipient
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| adj.起初的，发端的，初期的 | |
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ascends
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| v.上升，攀登( ascend的第三人称单数 ) | |
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subdue
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| vt.制服，使顺从，征服；抑制，克制 | |
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amber
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| n.琥珀；琥珀色；adj.琥珀制的 | |
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primal
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| adj.原始的；最重要的 | |
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tints
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| 色彩( tint的名词复数 )； 带白的颜色； （淡色）染发剂； 痕迹 | |
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fixed
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| adj.固定的，不变的，准备好的；(计算机)固定的 | |
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primitive
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| adj.原始的；简单的；n.原(始)人，原始事物 | |
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slew
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reconciliation
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| n.和解，和谐，一致 | |
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hurl
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| vt.猛投，力掷，声叫骂 | |
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javelin
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| n.标枪，投枪 | |
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adroit
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| adj.熟练的，灵巧的 | |
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wrath
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| n.愤怒，愤慨，暴怒 | |
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repentant
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| adj.对…感到悔恨的 | |
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longing
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countenance
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| n.脸色，面容；面部表情；vt.支持，赞同 | |
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43
embark
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| vi.乘船，着手，从事，上飞机 | |
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44
vessels
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| n.血管( vessel的名词复数 )；船；容器；（具有特殊品质或接受特殊品质的）人 | |
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45
spoke
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| n.（车轮的）辐条；轮辐；破坏某人的计划；阻挠某人的行动 v.讲，谈（speak的过去式）；说；演说；从某种观点来说 | |
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46
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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47
valor
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| n.勇气，英勇 | |
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48
joyous
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| adj.充满快乐的；令人高兴的 | |
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49
deity
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| n.神，神性；被奉若神明的人(或物) | |
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50
descended
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| a.为...后裔的，出身于...的 | |
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51
immortal
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| adj.不朽的；永生的，不死的；神的 | |
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52
wont
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| adj.习惯于；v.习惯；n.习惯 | |
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53
sage
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| n.圣人，哲人；adj.贤明的，明智的 | |
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54
derisively
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| adv. 嘲笑地，嘲弄地 | |
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55
prostrate
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| v.拜倒，平卧，衰竭；adj.拜倒的，平卧的，衰竭的 | |
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56
prostrated
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| v.使俯伏，使拜倒( prostrate的过去式和过去分词 )；（指疾病、天气等）使某人无能为力 | |
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57
capers
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| n.开玩笑( caper的名词复数 )；刺山柑v.跳跃，雀跃( caper的第三人称单数 ) | |
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58
inflicted
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| 把…强加给，使承受，遭受( inflict的过去式和过去分词 ) | |
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59
maniacal
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| adj.发疯的 | |
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60
warrior
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| n.勇士，武士，斗士 | |
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61
slaughtering
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| v.屠杀，杀戮，屠宰( slaughter的现在分词 ) | |
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62
slay
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| v.杀死，宰杀，杀戮 | |
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63
ingratitude
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| n.忘恩负义 | |
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64
adviser
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| n.劝告者，顾问 | |
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65
condemn
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| vt.谴责，指责；宣判(罪犯)，判刑 | |
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66
triumphant
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| adj.胜利的，成功的；狂欢的，喜悦的 | |
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67
foe
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| n.敌人，仇敌 | |
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68
thereby
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| adv.因此，从而 | |
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69
reigned
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| vi.当政，统治（reign的过去式形式） | |
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70
atrocities
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| n.邪恶，暴行( atrocity的名词复数 )；滔天大罪 | |
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71
heroism
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| n.大无畏精神，英勇 | |
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72
generosity
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| n.大度，慷慨，慷慨的行为 | |
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73
benignity
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| n.仁慈 | |
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74
extolled
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| v.赞颂，赞扬，赞美( extol的过去式和过去分词 ) | |
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75
chivalrous
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| adj.武士精神的；对女人彬彬有礼的 | |
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76
alas
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| int.唉(表示悲伤、忧愁、恐惧等) | |
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77
fugitive
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| adj.逃亡的，易逝的；n.逃犯，逃亡者 | |
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78
bereft
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| adj.被剥夺的 | |
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79
beseech
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| v.祈求，恳求 | |
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80
monarchy
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| n.君主，最高统治者；君主政体，君主国 | |
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81
monarch
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| n.帝王，君主，最高统治者 | |
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82
vicissitude
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| n.变化，变迁，荣枯，盛衰 | |
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83
extremity
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| n.末端，尽头；尽力；终极；极度 | |
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84
comely
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| adj.漂亮的，合宜的 | |
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85
antitheses
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| n.对照，对立的，对比法；对立( antithesis的名词复数 )；对立面；对照；对偶 | |
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86
essentially
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| adv.本质上，实质上，基本上 | |
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87
unconditionally
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| adv.无条件地 | |
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88
perversity
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| n.任性；刚愎自用 | |
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89
makeup
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| n.组织；性格；化装品 | |
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90
sufficiently
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| adv.足够地，充分地 | |
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91
bout
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| n.侵袭，发作；一次(阵，回)；拳击等比赛 | |
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92
perverse
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| adj.刚愎的；坚持错误的，行为反常的 | |
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93
susceptible
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| adj.过敏的，敏感的；易动感情的，易受感动的 | |
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94
auspices
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| n.资助，赞助 | |
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95
oracles
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| 神示所( oracle的名词复数 )； 神谕； 圣贤； 哲人 | |
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96
speculations
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| n.投机买卖( speculation的名词复数 )；思考；投机活动；推断 | |
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97
adjustable
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| adj.可调整的，可校准的 | |
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98
scamper
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| v.奔跑，快跑 | |
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99
elusively
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| adv.巧妙逃避地，易忘记地 | |
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100
erecting
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| v.使直立，竖起( erect的现在分词 )；建立 | |
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101
tremor
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| n.震动，颤动，战栗，兴奋，地震 | |
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102
contortions
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| n.扭歪，弯曲；扭曲，弄歪，歪曲( contortion的名词复数 ) | |
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103
veneration
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| n.尊敬，崇拜 | |
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104
contradictory
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| adj.反驳的，反对的，抗辩的；n.正反对，矛盾对立 | |
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105
seethed
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| （液体）沸腾( seethe的过去式和过去分词 )； 激动，大怒； 强压怒火； 生闷气(~with sth|~ at sth) | |
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106
retired
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| adj.隐退的，退休的，退役的 | |
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107
animus
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| n.恶意；意图 | |
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108
debauch
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| v.使堕落，放纵 | |
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109
delirium
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| n. 神智昏迷,说胡话;极度兴奋 | |
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110
undoubtedly
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| adv.确实地，无疑地 | |
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111
undo
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| vt.解开，松开；取消，撤销 | |
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112
corruption
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| n.腐败，堕落，贪污 | |
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113
gilds
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| 把…镀金( gild的第三人称单数 )； 给…上金色； 作多余的修饰（反而破坏原已完美的东西）； 画蛇添足 | |
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114
lyrics
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| n.歌词 | |
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115
slough
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| v.蜕皮，脱落，抛弃 | |
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116
rebound
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| v.弹回；n.弹回，跳回 | |
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117
gilded
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| a.镀金的，富有的 | |
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118
allied
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| adj.协约国的；同盟国的 | |
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119
wondrous
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| adj.令人惊奇的，奇妙的；adv.惊人地；异乎寻常地；令人惊叹地 | |
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120
sycophant
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| n.马屁精 | |
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121
lulling
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| vt.使镇静，使安静（lull的现在分词形式） | |
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122
lament
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| n.悲叹，悔恨，恸哭；v.哀悼，悔恨，悲叹 | |
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123
deplore
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| vt.哀叹，对...深感遗憾 | |
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124
bounty
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| n.慷慨的赠予物，奖金；慷慨，大方；施与 | |
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125
muse
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| n.缪斯（希腊神话中的女神），创作灵感 | |
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126
perplexed
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| adj.不知所措的 | |
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127
mingle
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| vt.使混合，使相混；vi.混合起来；相交往 | |
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128
sate
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| v.使充分满足 | |
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129
revolving
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| adj.旋转的，轮转式的；循环的v.（使）旋转( revolve的现在分词 )；细想 | |
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130
remorseful
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| adj.悔恨的 | |
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131
supreme
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| adj.极度的，最重要的；至高的，最高的 | |
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132
raven
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| n.渡鸟，乌鸦；adj.乌亮的 | |
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133
dominant
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| adj.支配的，统治的；占优势的；显性的；n.主因，要素，主要的人(或物)；显性基因 | |
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134
wail
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| vt./vi.大声哀号，恸哭；呼啸，尖啸 | |
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135
slain
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| 杀死，宰杀，杀戮( slay的过去分词 )； (slay的过去分词) | |
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136
vengeance
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| n.报复，报仇，复仇 | |
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137
abodes
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| 住所( abode的名词复数 )； 公寓； （在某地的）暂住； 逗留 | |
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138
wrought
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| v.引起；以…原料制作；运转；adj.制造的 | |
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139
frantically
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| ad.发狂地, 发疯地 | |
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140
countermands
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| v.取消（命令），撤回( countermand的第三人称单数 ) | |
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141
culminated
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| v.达到极点( culminate的过去式和过去分词 ) | |
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142
immortally
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| 不朽地，永世地，无限地 | |
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143
renaissance
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| n.复活，复兴，文艺复兴 | |
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144
bristling
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| a.竖立的 | |
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145
chagrin
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| n.懊恼；气愤；委屈 | |
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146
inevitably
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| adv.不可避免地；必然发生地 | |
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147
tragic
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| adj.悲剧的，悲剧性的，悲惨的 | |
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148
plunged
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| v.颠簸( plunge的过去式和过去分词 )；暴跌；骤降；突降 | |
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149
obtruded
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| v.强行向前，强行，强迫( obtrude的过去式和过去分词 ) | |
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150
aged
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| adj.年老的，陈年的 | |
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