The details of ancient duels3 and single combats, which in fact were little better than qualified4 murders, may be revolting from their barbarous excesses; yet no study will tend more effectually to rub off from the pictorial5 romance of history its deceptive6 varnish7, than that of duelling, its progress, and its occasional comparative disappearance9 when it ceased to be fashionable, or resorted to by the upper classes of society. 2
The very origin of duelling should make us blush at its permanency,—springing from the darkest eras of barbarism, when scarcely a vestige10 was left, in the wreck11 of empires, of ancient glory, and of those arts, sciences, and polite accomplishments12 that had distinguished13 preceding ages, and of which the scattered14 ruins and tradition alone remained, fearful records of the vanity of earthly grandeur15 and mortal fame.
The martial16 and independent spirit of Rome was extinct. Sybarite luxury had succeeded its days of iron; and civilization, degraded by over refinement17 into effeminacy, had built palaces, but overthrown18 the barriers against invasion. This weakness was felt, tried, and overwhelmed. Swarms19 of barbarians20 overran that once great dominion,—the torrent21 swept all before it, and famine and pestilence22 marched in the train of the savage23 invaders24; every institution that policy had laboured to establish was overthrown; and, for centuries, scarcely a vestige was to be traced of law, justice, or reason. The right of the sword was the only authority recognised; and a feudal25 system divided mankind into lords and slaves. Turbulence26, oppression, and rapine were called government. The Deity27 was supposed to be propitiated28 by deeds of blood; while religion became a useful mask for the hypocrite, and was confined to the observance of external ceremonies.
It was during this dark period that the practice 3 of trials by ordeal,1 duelling, and single combat reigned29 paramount30; and, when we consider the state of society into which mankind were brutalized, we cannot wonder at this mode of deciding differences being considered the wisest and most just. This epoch31 cannot be better described than in the fitting passage of Robertson:
“To repel32 injuries and to revenge wrongs, is no less natural to man, than to cultivate friendships; and, while society remains33 in its most simple state, the former is considered as a personal right no less inalienable than the latter. Nor do men in this situation deem that they have a title to redress34 their own wrongs alone; they are touched with the injuries done to those with whom they are connected, or in whose honour they are interested, and are no less prompt to avenge35 them. The savage, how imperfectly soever he may comprehend the principle of political union, feels warmly the sentiments of social affection, and the obligations arising from the ties of blood. On the appearance of an injury or an affront36 offered to his family or tribe, he kindles37 into rage, and pursues the author of 4 it with the keenest resentment38. He considers it as cowardly to expect redress from any arm but his own, and as infamous39 to give up to another the right of determining what reparation he should accept, or with what vengeance40 he should be satisfied.”
Here we find the ground-work of duelling,—and it is to be lamented41, that man, even in a progressive state of civilization, differs little from the savage in his thirst for gratifying the degrading indulgence of revenge.
Let us strip the romantic days of chivalry42 of their fantastic and glittering panoply,—the hall of wassail of its pomp and beauty,—the troubadour’s fond theme of its florid attractions,—and the feats43 of knighthood in the cause of the ladies loved par8 amours of their Quixotic devotion,—and what shall we behold? Treachery and ferocity of the blackest die,—profligacy and debauchery of the most revolting nature,—vice clad by a morbid44 imagination in the most fascinating garb45 of virtue,—and a murderer’s brow laurelled by beauty’s hand, instead of falling under the headsman’s axe46!
Balzac has truly said that we might travel to the world’s end upon a word. If we could but define certain words, and make that definition recognized by society, which is drawn47 by reason, instead of fashion and prejudice, how much more happy might we not be! Then should we know 5 the real meaning of the words, “liberty, glory, honour, love, courage,”—now fantastic idols48, at whose shrine49 so much blood has been vainly shed!—while, by a strange perversion50 of human intellect, satisfaction has been considered to consist in the probable aggravation51 of our own sufferings, and the misery52 of all those whom we hold dear.
It would be anticipating further observations on this important point, to dwell longer upon it in this place. In the following pages are recorded the most celebrated53 duels of various ages, and of different countries. In their perusal54 we may shudder55 at the atrocity56 of the details, and flatter ourselves with the idea that the present times are more civilized57, but reflection will convince us that we are in error; the causes and the effects of the evil continue the same,—the one equally frivolous58, the other equally disgraceful, and equally criminal. Not only will the history of duelling throw considerable light on the history of the times, but it will materially tend to illustrate59 the manners and the institutions of society at the different periods of its progression towards a more humanized condition; at the same time we shall see what has been the effect of example in sanctioning or discouraging the practice. In the history of duelling we read the history of mankind in the developement of our evil passions, and the occasional display of some redeeming60 qualities. 6 It is a reflective mirror stained with blood, and we must wipe off the clotted61 gore62 of ages to contemplate63 truth in all its bearings, to feel what miserable64 creatures we are!—the occasional foot-balls of vanity and pride, or the tools of ambition and hypocrisy65, but always the victims of ideal pursuits and visionary joys! Worldly pomp and all its attractions—its honours and its glories—remind one of the vain youth who embraces the career of arms, to sport a dazzling uniform. Behold him now moving in a galaxy66 of military splendour; soon after, alas67! stretched upon the battle-field, alone, abandoned; wounded and faint, not a drop of water to moisten his burning lips, not a friendly hand to raise him from the ground, while, thinking on the home that he has left, and the friends whom he shall never see more, he gazes on the embroidery68 of his lacerated costume! The dream is passed! sad reality ushers69 in despair!
As it was from France that the practice of duelling was introduced into the British isles70, I shall first follow the history of the practice during the several reigns71 of that monarchy72, and bring it up progressively through the revolutionary era to the present day; I shall then trace the progress of single combat in the other countries of Europe; and finally illustrate this execrable relict of barbarism as at different periods it prevailed in our own country. 7
The advantage that may arise from thus chronicling, in all their hideous73 details, such scenes of blood and turbulence, may be questionable74, yet one result seems to be obvious: if the records of noble deeds are calculated to produce a praiseworthy emulation75 in youthful minds,—to inspire generous feelings and justifiable76 ambition,—may not the annals of what may be called honourable77 aberrations78 lead us to come to a just conclusion on a subject so long mooted79 and advocated (as we shall see in another part of this history) by as many eloquent80 men as it has been condemned81 by others of an equally persuasive82 authority? It is no doubt true, that the perusal of the Newgate Calendar has seldom or never deterred83 a youthful tyro84 in guilt85 from the commission of further offences; but a relation of absurdities86 (for such must be considered the origin of most duels) is, perhaps, more likely to prove beneficial than tales of terror. Such is the force of prejudice, that ridicule87 is more dreaded88 than merited contumely. A man of the world prefers the charge of murder to the ignominious89 brand of cowardice90.
The difficulty of suppressing duelling has been but too generally admitted, and it is therefore considered an unavoidable evil. To mitigate91 it by such regulations as are most likely to render it less fatal, and afford a more equal chance to the parties unfortunately compelled to submit to society’s capricious laws, has, therefore, been 8 a task which various experienced duellists have undertaken, more especially in France. In the following pages will be found three several codes, if such they may be called, an observance of which may prevent many fatal rencontres, and, when they do take place, much effusion of blood and frequent loss of life.
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1
perusing
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v.读(某篇文字)( peruse的现在分词 );(尤指)细阅;审阅;匆匆读或心不在焉地浏览(某篇文字) | |
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behold
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v.看,注视,看到 | |
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duels
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n.两男子的决斗( duel的名词复数 );竞争,斗争 | |
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qualified
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adj.合格的,有资格的,胜任的,有限制的 | |
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pictorial
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adj.绘画的;图片的;n.画报 | |
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deceptive
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adj.骗人的,造成假象的,靠不住的 | |
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varnish
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n.清漆;v.上清漆;粉饰 | |
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par
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n.标准,票面价值,平均数量;adj.票面的,平常的,标准的 | |
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disappearance
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n.消失,消散,失踪 | |
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vestige
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n.痕迹,遗迹,残余 | |
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wreck
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n.失事,遇难;沉船;vt.(船等)失事,遇难 | |
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accomplishments
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n.造诣;完成( accomplishment的名词复数 );技能;成绩;成就 | |
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distinguished
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adj.卓越的,杰出的,著名的 | |
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scattered
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adj.分散的,稀疏的;散步的;疏疏落落的 | |
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grandeur
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n.伟大,崇高,宏伟,庄严,豪华 | |
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martial
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adj.战争的,军事的,尚武的,威武的 | |
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refinement
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n.文雅;高尚;精美;精制;精炼 | |
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overthrown
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adj. 打翻的,推倒的,倾覆的 动词overthrow的过去分词 | |
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swarms
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蜂群,一大群( swarm的名词复数 ) | |
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barbarians
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n.野蛮人( barbarian的名词复数 );外国人;粗野的人;无教养的人 | |
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torrent
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n.激流,洪流;爆发,(话语等的)连发 | |
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pestilence
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n.瘟疫 | |
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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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invaders
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入侵者,侵略者,侵入物( invader的名词复数 ) | |
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feudal
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adj.封建的,封地的,领地的 | |
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turbulence
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n.喧嚣,狂暴,骚乱,湍流 | |
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deity
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n.神,神性;被奉若神明的人(或物) | |
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propitiated
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v.劝解,抚慰,使息怒( propitiate的过去式和过去分词 ) | |
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reigned
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vi.当政,统治(reign的过去式形式) | |
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paramount
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a.最重要的,最高权力的 | |
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epoch
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n.(新)时代;历元 | |
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repel
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v.击退,抵制,拒绝,排斥 | |
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remains
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n.剩余物,残留物;遗体,遗迹 | |
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redress
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n.赔偿,救济,矫正;v.纠正,匡正,革除 | |
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avenge
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v.为...复仇,为...报仇 | |
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affront
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n./v.侮辱,触怒 | |
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kindles
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(使某物)燃烧,着火( kindle的第三人称单数 ); 激起(感情等); 发亮,放光 | |
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resentment
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n.怨愤,忿恨 | |
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infamous
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adj.声名狼藉的,臭名昭著的,邪恶的 | |
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vengeance
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n.报复,报仇,复仇 | |
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lamented
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adj.被哀悼的,令人遗憾的v.(为…)哀悼,痛哭,悲伤( lament的过去式和过去分词 ) | |
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42
chivalry
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n.骑士气概,侠义;(男人)对女人彬彬有礼,献殷勤 | |
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feats
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功绩,伟业,技艺( feat的名词复数 ) | |
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morbid
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adj.病的;致病的;病态的;可怕的 | |
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garb
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n.服装,装束 | |
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46
axe
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n.斧子;v.用斧头砍,削减 | |
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drawn
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v.拖,拉,拔出;adj.憔悴的,紧张的 | |
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idols
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偶像( idol的名词复数 ); 受崇拜的人或物; 受到热爱和崇拜的人或物; 神像 | |
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shrine
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n.圣地,神龛,庙;v.将...置于神龛内,把...奉为神圣 | |
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50
perversion
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n.曲解;堕落;反常 | |
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51
aggravation
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n.烦恼,恼火 | |
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52
misery
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n.痛苦,苦恼,苦难;悲惨的境遇,贫苦 | |
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53
celebrated
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adj.有名的,声誉卓著的 | |
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54
perusal
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n.细读,熟读;目测 | |
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55
shudder
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v.战粟,震动,剧烈地摇晃;n.战粟,抖动 | |
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56
atrocity
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n.残暴,暴行 | |
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57
civilized
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a.有教养的,文雅的 | |
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58
frivolous
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adj.轻薄的;轻率的 | |
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59
illustrate
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v.举例说明,阐明;图解,加插图 | |
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60
redeeming
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补偿的,弥补的 | |
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61
clotted
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adj.凝结的v.凝固( clot的过去式和过去分词 ) | |
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62
gore
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n.凝血,血污;v.(动物)用角撞伤,用牙刺破;缝以补裆;顶 | |
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63
contemplate
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vt.盘算,计议;周密考虑;注视,凝视 | |
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64
miserable
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adj.悲惨的,痛苦的;可怜的,糟糕的 | |
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hypocrisy
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n.伪善,虚伪 | |
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galaxy
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n.星系;银河系;一群(杰出或著名的人物) | |
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alas
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int.唉(表示悲伤、忧愁、恐惧等) | |
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embroidery
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n.绣花,刺绣;绣制品 | |
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69
ushers
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n.引座员( usher的名词复数 );招待员;门房;助理教员v.引,领,陪同( usher的第三人称单数 ) | |
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70
isles
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岛( isle的名词复数 ) | |
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71
reigns
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n.君主的统治( reign的名词复数 );君主统治时期;任期;当政期 | |
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monarchy
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n.君主,最高统治者;君主政体,君主国 | |
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73
hideous
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adj.丑陋的,可憎的,可怕的,恐怖的 | |
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questionable
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adj.可疑的,有问题的 | |
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emulation
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n.竞争;仿效 | |
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justifiable
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adj.有理由的,无可非议的 | |
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honourable
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adj.可敬的;荣誉的,光荣的 | |
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aberrations
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n.偏差( aberration的名词复数 );差错;脱离常规;心理失常 | |
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mooted
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adj.未决定的,有争议的,有疑问的v.提出…供讨论( moot的过去式和过去分词 ) | |
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80
eloquent
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adj.雄辩的,口才流利的;明白显示出的 | |
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81
condemned
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adj. 被责难的, 被宣告有罪的 动词condemn的过去式和过去分词 | |
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persuasive
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adj.有说服力的,能说得使人相信的 | |
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83
deterred
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v.阻止,制止( deter的过去式和过去分词 ) | |
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tyro
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n.初学者;生手 | |
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85
guilt
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n.犯罪;内疚;过失,罪责 | |
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absurdities
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n.极端无理性( absurdity的名词复数 );荒谬;谬论;荒谬的行为 | |
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ridicule
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v.讥讽,挖苦;n.嘲弄 | |
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88
dreaded
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adj.令人畏惧的;害怕的v.害怕,恐惧,担心( dread的过去式和过去分词) | |
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89
ignominious
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adj.可鄙的,不光彩的,耻辱的 | |
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90
cowardice
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n.胆小,怯懦 | |
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91
mitigate
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vt.(使)减轻,(使)缓和 | |
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