The man who, through fault of the trees he sprang from or through his own, lives on the bestial1 frontiers of the human kingdom, is like the brute2 for which love is a desire that rises, is satisfied and falls asleep. If his affection for woman is not a passion of spring or autumn, it is always an erotic and intermittent3 love which dies every time a need is satisfied and revives with every renewed desire. The stimulus4 of the flesh announces in him the dawning of sentiment, and the obesity5 of the flesh puts an end to the passion of love. The new desire may have the same person or another as its object: this is for him a secondary and merely accidental question, and, according to the manner in which circumstances force him to solve it, he will be a monogamist or a polygamist, a virtuous6 man through habit or a libertine7 through caprice. Oftener than it seems this is the way in which many dark-skinned nations love, as well as many white-skinned men, who nevertheless believe that they faithfully love one woman at a time. The history of their love is a necklace of Venetian beads9, to which a new bead8 is added for every desire satisfied; and if the hues10 of the glass corpuscles are not too diverse, one may have before his eyes a pretty ornament11 that may spangle the neck of a decent virtue12 and an honest passion. Between the desire that dies and another that is born, you can set a gentle remembrance of gratitude13 for the pleasure enjoyed, a sweet hope of a greater joy for the future; and the garland of your passion will then acquire greater beauty and new flowers and perhaps stimulate14 a true and great love. The most sublime15 heights of sentiment, the summits of thought, are reached by few; while hundreds and[Pg 95] hundreds of lowly sheep ruminate16 on the plains, where thousands and thousands of bees are buzzing, and millions and millions of ants are swarming17. Upon the sapphire18 summits of the Alps two lone19 eagles represent the world of the living.
Love, although a most powerful affection, always follows the laws of elementary physics, which govern all the energies accumulated in our nervous centers and which we call sentiments. As long as passion remains20 in a condition of desire, that is to say, as long as force is potential and is not turned into a product, energy lasts and sentiment lives, vigorous and ardent21. All the art of preserving love is, therefore, reduced to this alone: to preserve desire and to cause it to spring up again almost immediately after it is spent. And as even love, with all its omnipotence22, cannot evade23 the physical laws, and every spark that springs forth24 must always be followed by a period of repose25, it is indispensable to act in such a way that while a part of the force is transformed into labor26, another be accumulated, preparing a new spark in such a short time that it should be nearly impossible to perceive any interval27 between the two sparks. To transform the intermittent electric current into a continuous one constitutes the great secret of protracting28 the existence of love.
As long as desire is not satisfied, and the struggle has not become a conquest, love is not only preserved but increased; and not in vain does woman provide for her happiness in asking for time and prolonging the battle. A love must be either very weak or very brutal29 if it withdraws from the struggle before victory; and as it happens very seldom that a woman yields everything at once, the small and great favors which from time to time she concedes to the conqueror30 mark a continual renewal31 of ever ardent desires and a continuous revivification of love. Finally, sooner or later, the day of the wished-for victory arrives, and one embrace makes two lives one, melts in a single crucible32 two volcanic33 rocks and two feelings of voluptuousness34. However, even when love is so base as to be only a thirst for pleasure, it seldom dies with the first embrace. And who can say that he has possessed35 a woman entirely36 in one night of love?[Pg 96] Human charms are such and so many, and our esthetic37 needs so exquisite38 and ardent, that even the acquisition of voluptuousness alone is, fortunately, very slow, and in the sweet occupation of new provinces love is preserved or revivified. The various treasures of beauty and sensuality of two lovers, the art of loving, so neglected even after Ovidius' times, mark the limit of duration of those loves that derive39 their energies only from the worship of form or from the ardor40 of voluptuousness; and if in some cases that duration is long-lasting41, it never is infinite. The hour comes when, alas42! the wing of time smites43 the fresh cheeks of youth, and the northern winds wrinkle them, and the storm scatters44 over the ground the rosy45 petals46 of human beauty; the hour comes when the cup of lust47 no longer contains a drop of nectar, and then, if nothing is left, love is dying, and no miracle in the world can save it from a certain death. The energy of passion had its only source in voluptuousness and beauty; one has vanished, the other one is withered48 and the strength is spent. No force in the world is produced without the transmutation of matter; no energy is increased without transformations49 of equilibrium50 and decompositions of affinities51. If man and woman do not revive an affinity52 of sympathy, no combination can take place; no light, no heat can spring forth from their contact. Let them sing the psalms53 of death and together bury the remains of a love which, kept alive by voluptuousness alone, was inexorably to perish with it.
This is the most general way in which vulgar loves die, and the duration of their life can be calculated with fair precision by weighing the beauty of the two lovers, their youth, their lust, their art of loving. Those loves may last an hour, a day, a month, a year, ten years; they may, in rare cases, last for the entire period of human youth. Men, and especially women, do not fall without a struggle under the blows of time, and with incredible art repair the ravages54 of age; and not only are forms daily adulterated, denatured and counterfeited55, but into the cup of love, as well, spices and drugs and philters are poured, that the silent hunger[Pg 97] may receive the stimulus of an artificial appetite, and soft blandishments and morbid56 temptations of the flesh substitute the ardor and impetus57 of passion. Long lasts the battle before defeat is acknowledged and love changes its nature but still lives. It was a volcano, it is now a Bengal light; it was as nude59 and chaste60 as an Uranian Venus, it is now as clothed and immodest as a courtesan; it was love of every hour, it is now periodical, intermittent, like the tertian or the quartan; it impunely defied the rays of the sun at midday, it now prefers the twilight61; but, when all is said, in spite of so much reticence62 and so much tinkering, it is still and always love. Women, you who behold63 with horror the gradual extinction64 of that fire which for so many years has warmed your enamored members, if you were happy through beauty alone, remember that that fire will be extinguished with the withering65 of the last attraction of your body; and when the heartrending cry which invokes66 the stimulus of a desire will not be answered, prepare for the funeral psalmody. As long as you can, with the galvanism of lust, arouse a desire in the flaccid flesh of your lover, love will not be dead. You see, then, to what a low level the art of preserving love has sunk, when love has its origin only in the desire of bodily form: it sinks to a question of hygiene67; I would nearly say, it transforms itself into a problem of taxidermy and preservation68 by chemical process! It is necessary to study the antiseptic virtue of deliberate refusals and libertine reticence; to submit lust to a chemical research and fatigue69 to a physiological70 investigation71; to meditate72 upon the economy of energies and visit the pharmacy73 for the purpose of discovering the aphrodisiacal virtues74 of the various silken fabrics75, of the various smiles, and of the sensual movements of the body. To these basest studies we have lowered the woman who would so gladly have wished to soar aloft with us through the numberless spheres of the beautiful and not only embrace the world of exterior76 forms, but also the infinite worlds of sentiment and thought.
You will tell me, perhaps, that I aspire77 to an ideal love, impossible, therefore, to reach; you will tell me that a man[Pg 98] with a good constitution can be handsome for forty years of his life, and that woman, too, is entitled to thirty years of beauty and ten more years of gracefulness78; so that a love which should last but these thirty or forty years would still be a most beautiful and most enviable thing. A spring and a summer of forty years, ending with a mild autumn, in which a sweet remembrance, a suave79 reciprocal gratitude, and an intimate friendship prepare the last twilight of old age, may seem to us a worthy80 triumph of a long and splendid life of love. And I am with you if you mean the common loves of the common people; but we must have a high, a very high aim, and we all should desire a love lasting as long as life and which shall be buried alone in its grave. And then every healthy man can offer to woman the thyrsus of love, and every healthy woman can offer the cup of voluptuousness to man; but how many men are handsome, how many women can be called beautiful? Perhaps not ten in a hundred; and all the others who in various degrees are removed from the type of perfection of form, shall they not love, can they not be loved? Certainly.
In man, rich in so many physical elements, the beautiful does not end with the exterior form, nor should love spring from the source of voluptuousness alone. No deformity, no disease in him who would procreate men: this is hygiene; but the hundred forms of moral and intellectual beauty, relieved only by a soft shade of sex, can and should awaken81 ardent and tenacious82 passions that do not vanish with the sun of youth. Thus, while love can dispense83 its delights to every man and every woman, perfect love should be born of the contemplation and adoration84 of every type of beauty; and when that of the form begins to fade, let moral beauty shine in all its power, and, later still, let the beauty of thought appear to us in all its brilliant majesty85, so that while one star disappears, another twinkles, and from the slumbering87 desires of the senses we feel a stronger yearning88 awaken, the yearning for possessing the treasures of sentiment and thought of a creature who is all ours, and whom, if we suddenly loved her for the beauty of form, we now love and[Pg 99] will continue to love for her beauty of kindness, culture, ideas, and everything that a human being can boast of beauty and greatness. Even character and thought have a profoundly sexual type, and feminine kindness can be adored by us, just as virile89 courage is admired by the sweet and tender nature of woman. When we have loved in a woman not only the beautiful female, but a whole nature imbued90 with all the beauties and graces of the human Eve, the longest life will not suffice to satisfy our desires of possession, and at the last hour of extreme old age we have still some new conquest to make, and some desire is reawakened, while the accumulation of most sweet memories fills the void which youth, by fleeing, has left behind itself. Sublime triumph of human nature, in which love survives the senses exhausted91, voluptuousness which is mute, the beauty of forms which is buried, while a warm ray of light shines on the silvery heads of two old beings who still love each other because they still desire each other and because heart and mind unite in an embrace, sexual by origin, but ideal for the heights attained92. Our study on love in old age will complete this picture, certainly one of the most beautiful and seductive in the great museum of love: a picture which we should all desire to represent in the late years of our life.
When the sources of love are many, while one dries up another swells93 so that love never lacks a flow of water to quench94 its insatiable thirst. All passions follow in their movements a parabolic line, and those that have risen the highest descend95 the most rapidly; hence the weariness so close to strength; the tediousness that follows enthusiasm; the thousand dangers of the death of sentiment. More than any other passion, love presents these phenomena96 and dangers, and it is impossible for all to make voluptuousness, ecstasy97 and apotheosis98 last beyond a very short flash of a few instants. Intermittence99 is one of the most inexorable laws of the nervous system, and he who would increase enthusiasm and
"Only breathe the life of kisses and of sighs,"
[Pg 100]
dies consumed by his own fire, and, what is worse, before dying, beholds100 love dead at his feet. We cannot rebel against the laws of nature, nor can we subjugate101 them; but it is conceded to us to direct them to our advantage. And thus it is in our case. Between ecstasy and ecstasy we can sow joy and suppress tediousness; between voluptuousness and voluptuousness we can suppress weariness and pick the flowers of sentiment, and from too ardent and sensual contemplations we can repair to the cool temple of thought to meditate and remember together. This is perfect love, this is ideal love, which keeps pure, unaltered, brilliant as a diamond in the tormented102 sand of a river. A few reach it; many, however, can approach it, and for human happiness and human greatness it is enough to see it even from afar, like the promised land, which, as the poet says, "is always beyond the mountain."
The man who brutally103 opposes the holy and noble aspirations104 of woman for a higher participation105 in mental work signs his own sentence; and when he cynically106 sends her back to the bed or to nursing cares, he resigns himself to knowing only the coarsest and most brutish part of the joys of love. You may be the strongest male and the wisest libertine; but Venus herself, descended107 from the heaven of the ideal, would tire you, and for you, too, would arrive the hour of dislike; then you would curse the vanity of love and execrate108 life, reciting the litany of lamentations and disappointments which, from Adam down, has been repeated by all those who know not how to love and are bestially109 ignorant of the laws of the economy of strength. We must elevate woman more and more in order not only to fulfil an act of justice but also to enlarge the field of our joys and increase the value of our voluptuousness. A great step has been made in this direction, by transforming the female of the polygamous gyneceum into the mother of a family; but this new "freedman" of modern civilization is merely tolerated, not considered equal to us, like an orphan110 taken from the street and living with the members of a family but not forming an integral part of it. If the concubine has become a[Pg 101] mother, a great step still remains to be made in order that she may become a woman, or, to put it in a better way, become a female-man, a most noble and delicate creature, who shall think and feel as we do and think and feel in a feminine way, thus completing in us the aspect of things, of which we see only a part, and bringing to us, in the meditations111 and struggles of life, that precious element which only the daughter of Eve can give us. If from woman you want nothing but the joys of love, then sow sentiments and ideas in her. She is like the bee that changes sugar and nectar and the fluid of every flower into honey: make her wise, and wisdom will be transformed into caresses112; make her strong, and she will use her strength to enrich you; make her great, and she will place her greatness at your feet for a kiss. Fear not; she will never place her foot upon the neck of man, because she loves him too much, and because, to become a tyrant114, she would be compelled to amputate the better part of herself, abdicating115 her omnipotence.
Where man and woman are bound together by the three natures of sense, sentiment and thought, love is easily preserved by its own nature and without any need of artifice116. Some fortunate individuals ask with astonishment117 why their love should ever cease; and love lives in them, warm, tenacious, invincible118, and only with death is extinguished, instantaneously, like the porcelain119 bowl, very old but always new, which falls from the hands of the inexperienced servant and perishes as it was created, beautiful and brilliant.
It is not so when voluptuousness is all, or nearly all, of love; then the easiest way to preserve it is to keep always some drops of desire in the cup of love, so that, between embrace and embrace, voluptuousness is never quite extinguished, giving a deeply sexual character to the common relations of habits, conversations and family intercourses120. This is an indirect but sure advantage, ever produced by chastity between two creatures that love each other without having the fortune to participate in any treasures beyond those of the senses. It is opportune121 to remember that every virtue is the fruitful mother of other virtues.
[Pg 102]
The preservation of love is one of the most sacred rights or duties incumbent122 upon woman, although we cannot refuse with impunity123 to take an active part in this mission. We, however, are too light-minded, too polygamous, too exacting124 in our sudden desires to find prudence125 and economy of love easy virtues for us. To see all, to touch all, to want all and at once: such is the childish appearance of many virile loves. Woman loves more than we, but she foresees, presurmises, fears. In love, too, she is a good provider, and, while she picks the flower for the joy of today, knows how to preserve the fruit for the dreary126 winter. Woe127 to her, if she joins in the thoughtlessness of her prodigal128 companion! They will make together a splendid bonfire of their affections, of their voluptuousness, renewing, alas! too soon, the thousandth edition of the story of the grasshopper129 and the ant.
If the women who will read my book should learn nothing but this one thing, I would believe that they have had a just compensation for the tediousness which they may have experienced; and I shall be happy for not having written in vain to promote the welfare of the dearer part of the human family. With the right given to me by a long and troublesome experience, by a deep, untired study of the human heart, I pray and entreat130 and conjure131 them to close with their white little hands and their rosy lips the lips of the man who too ardently132 begs their love. Let them say "no" and "no" again, and bury the "yes" of the friend under a shower of flowers, reserving the desire for other supplications and other battles. Every sacrifice will be compensated133 a hundredfold, and for a caress113 denied today, they will receive ten tomorrow. Woman is an old teacher of sacrifice, and let her use this practical wisdom in preserving love, which is the air she breathes, the blood which gives life to her, love which is her dearest treasure. Never should she say "yes" before having said "no" at least once; if she truly loves the prodigal friend, she should save for the days of famine the crumbs134 which now fall from his hands and which today he despises; let her be the stewardess135 of love[Pg 103] as she already is that of the household; let man fecundate and woman preserve; let him conquer and let her keep the booty.
If genital chastity is the virtue which, better than any other, preserves vulgar loves, a certain chastity of sentiment and thought, a certain reserve of manner and forms are also indispensable if sublime loves are to last. The man must never see his wife nude, nor should the woman ever behold her companion nude before her; veils and mists, leaves and flowers must shade the man and woman in sense, sentiment and intellect. The infinite is the only thing that man never tires of loving, contemplating136, studying, just because it is neither weighed nor measured. And so it is in love: the beautiful, the true, the good of the creature whom we love must be infinite, because they must not be seen, weighed or measured by us. A sun that passes from the crepuscule of the morning to the evening twilight and never entirely reveals itself: such is eternal and immutable137 love, that fears no frost of winter or hurricanes of summer; that dies standing138 like the ancient heroes.
Study the fortunate men who are not only capable of arousing, but also of preserving great passions, and you will behold in them all those exalted139 virtues which may be grouped under the name of crepuscular140 politics. A beauty that has more grace than splendor141, more seduction than heat; a flexibility142 that retains strength; an authority that can be made to smile, and a nature that is smiling rather than laughing; a deep and tender kindness, and a genius that has more spirit than grandeur143: such are the great preservative144 powers of love. Grace more than beauty preserves love, because it has more crepuscular hues; sympathetic natures more than beautiful ones preserve love, kind natures more than grand ones, wit more than genius. There are men and women who at first sight do not make any great impression, but on every hair of their head they seem to have a hook and in every pore of the skin a leech145, so that no sooner have you come into intimate contact with them than you find [Pg 104]yourself seized by a thousand grapnels and absorbed by a thousand cupping-glasses, as though a gigantic polyp had seized you in the absorbing coils of its manifold tentacles146.
Love is dead without possibility of resurrection when, unlike all living things, there is no galvanism to awaken the slumbering nerves, no wave of blood to rouse the heart. But love also has swoons and syncopes and, like the rotifer, may die provisorily and desiccate, awaiting a beneficial rain to restore it to life. Whoever denies this virtue in love, then believes that love is baser than the rotifer and has never known the most elementary physiology147 of life and affection. There is for love, as for any other organism, a real death and an apparent one; the former is inexorable, the latter curable, like any other malady148, by having recourse to skill and knowledge.
How often has a love apparently149 dead resuscitated150 as live as ever, probably more alive than before; and this, heralded151 as a miracle, is one of the usual mysteries of the heart, for life was not extinguished, but only latent, as no dead, really and truly dead, with the exception of Lazarus, has ever been seen to rise again. A nerve was still sensitive, a desire could still be resuscitated, and the apparently dead comes to life again. Physicians remark that apparent death is much more frequent in cases of hysteria, catalepsy and in all forms of neurosis; it is then natural that many loves, alive but believed to be dead, have been interred152 through a most cruel mistake, since an organism more nervous, more cataleptic and more hysterical153 than love is difficult to find in the entire world of the living. In our case, however, the burial is less dangerous, because love itself opens every coffin154, every grave, overturns every clod and appears to you saying: "Do not weep; here I am!"
Very rarely does love die a violent death, and cases called by that name are wounds, ruptures155, syncopes and nothing more. Real death occurs through senility and after long illness. Duty frequently commands not to love him or her who suddenly has seemed base and infamous156 to us; but love, sentenced to death, weeps, despairs, but does not want to[Pg 105] die. Sent back to prison, without light, without food, it defies hunger, darkness, cold, but does not die. The public, perhaps, believes that it has disappeared from the face of the earth, as has happened with illustrious prisoners plunged157 into the stillness of a castle; but love lives in those depths and groans158, convulsed by a prolonged agony, until at last, with him who feels it, it dies a merciful death.
If the appearance of a new creature on the path of life seems to kill love violently, it is because it was not true love; and if it really were such, the battle will be relentless159 and long, and the Prince of Affections will die, as in other cases, a lingering death. When we shall once and forever have ceased to call love that which is the desire of the flesh and the pride of possession, that sentiment will appear to us as a much more beautiful thing, greater and more honorable than is ordinarily supposed; many miracles will at last be explained as very simple physical phenomena, and many obscure mysteries will be exposed to light.
To cause love to gush160 forth from the rock of indifference161 is a fascinating prodigy162; to rouse it from its slumber86 is a desirable power; to sow the path of our life with love and desires may be the splendid pride of every living creature; but to cherish the conquered love, to preserve it pure and bright, to bring it impunely through the cyclones163 of life, the fogs of November and the frost of December, to guide it, healthy and robust164, from the spring of youth to the border of the grave that it may die, like the Mexican victim, amid choruses of admiration165 and adorned166 with flowers of eternal freshness, is one of the highest ambitions to which we can aspire. It is as beautiful a thing as to create a work of art; it is as useful an achievement as to become rich; it is as great a feat58 as to reach glory. It is said by many that the most natural way for love to die is to transform itself into friendship; but several times already I have made clear to the reader what I think of sexual friendships. Perhaps, in some very rare cases, neither of the two lovers remembers that the beloved one belongs to the other sex: but how can the loves of the entire past be forgotten? How can we suddenly[Pg 106] obliterate167 the ardent remembrances of the many years of love? If for a dead love the sweet custom of friendly visit can be substituted, if a man and a woman can forget that they are man and woman, what name will this new and singular affection deserve? Perhaps that of automatic habit; and I will send this psychical168 phenomenon back to the laboratory of the physiologist169, that he may study it together with the unconscious and reflected motions.
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bestial
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| adj.残忍的；野蛮的 | |
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brute
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| n.野兽，兽性 | |
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intermittent
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| adj.间歇的，断断续续的 | |
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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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obesity
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| n.肥胖，肥大 | |
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virtuous
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| adj.有品德的，善良的，贞洁的，有效力的 | |
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libertine
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| n.淫荡者；adj.放荡的，自由思想的 | |
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bead
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| n.念珠；(pl.)珠子项链；水珠 | |
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beads
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| n.（空心）小珠子( bead的名词复数 )；水珠；珠子项链 | |
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hues
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| 色彩( hue的名词复数 )； 色调； 信仰； 观点 | |
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ornament
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| v.装饰，美化；n.装饰，装饰物 | |
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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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gratitude
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| adj.感激，感谢 | |
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stimulate
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| vt.刺激，使兴奋；激励，使…振奋 | |
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sublime
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| adj.崇高的，伟大的；极度的，不顾后果的 | |
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ruminate
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| v.反刍；沉思 | |
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swarming
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| 密集( swarm的现在分词 )； 云集； 成群地移动； 蜜蜂或其他飞行昆虫成群地飞来飞去 | |
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sapphire
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| n.青玉，蓝宝石；adj.天蓝色的 | |
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lone
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| adj.孤寂的，单独的；唯一的 | |
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remains
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ardent
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| adj.热情的，热烈的，强烈的，烈性的 | |
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omnipotence
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| n.全能，万能，无限威力 | |
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evade
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| vt.逃避，回避；避开，躲避 | |
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forth
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repose
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labor
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| n.劳动，努力，工作，劳工；分娩；vi.劳动，努力，苦干；vt.详细分析；麻烦 | |
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interval
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| n.间隔，间距；幕间休息，中场休息 | |
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protracting
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| v.延长，拖延（某事物）( protract的现在分词 ) | |
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brutal
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| adj.残忍的，野蛮的，不讲理的 | |
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conqueror
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renewal
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crucible
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| n.坩锅，严酷的考验 | |
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volcanic
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| adj.火山的；象火山的；由火山引起的 | |
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voluptuousness
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possessed
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| adj.疯狂的；拥有的，占有的 | |
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36
entirely
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| ad.全部地，完整地；完全地，彻底地 | |
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37
esthetic
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| adj.美学的，审美的；悦目的，雅致的 | |
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38
exquisite
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| adj.精美的；敏锐的；剧烈的，感觉强烈的 | |
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39
derive
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| v.取得；导出；引申；来自；源自；出自 | |
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40
ardor
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| n.热情，狂热 | |
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41
lasting
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| adj.永久的，永恒的；vbl.持续，维持 | |
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42
alas
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| int.唉(表示悲伤、忧愁、恐惧等) | |
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43
smites
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| v.猛打，重击，打击( smite的第三人称单数 ) | |
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scatters
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| v.（使）散开， （使）分散，驱散( scatter的第三人称单数 )；撒 | |
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45
rosy
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| adj.美好的，乐观的，玫瑰色的 | |
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46
petals
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| n.花瓣( petal的名词复数 ) | |
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47
lust
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| n.性(淫)欲；渴(欲)望；vi.对…有强烈的欲望 | |
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48
withered
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| adj. 枯萎的，干瘪的，（人身体的部分器官）因病萎缩的或未发育良好的 动词wither的过去式和过去分词形式 | |
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49
transformations
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| n.变化( transformation的名词复数 )；转换；转换；变换 | |
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50
equilibrium
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| n.平衡，均衡，相称，均势，平静 | |
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51
affinities
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| n.密切关系( affinity的名词复数 )；亲近；（生性）喜爱；类同 | |
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52
affinity
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| n.亲和力，密切关系 | |
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53
psalms
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| n.赞美诗( psalm的名词复数 )；圣诗；圣歌；(中的) | |
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54
ravages
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| 劫掠后的残迹，破坏的结果，毁坏后的残迹 | |
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55
counterfeited
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| v.仿制，造假( counterfeit的过去分词 ) | |
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56
morbid
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| adj.病的；致病的；病态的；可怕的 | |
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57
impetus
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| n.推动，促进，刺激；推动力 | |
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58
feat
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| n.功绩；武艺，技艺；adj.灵巧的，漂亮的，合适的 | |
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59
nude
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| adj.裸体的；n.裸体者，裸体艺术品 | |
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60
chaste
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| adj.贞洁的；有道德的；善良的；简朴的 | |
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61
twilight
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| n.暮光，黄昏；暮年，晚期，衰落时期 | |
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62
reticence
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| n.沉默，含蓄 | |
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63
behold
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| v.看，注视，看到 | |
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64
extinction
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| n.熄灭，消亡，消灭，灭绝，绝种 | |
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65
withering
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| 使人畏缩的，使人害羞的，使人难堪的 | |
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66
invokes
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| v.援引( invoke的第三人称单数 )；行使（权利等）；祈求救助；恳求 | |
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67
hygiene
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| n.健康法，卫生学 （a.hygienic） | |
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68
preservation
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| n.保护，维护，保存，保留，保持 | |
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69
fatigue
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| n.疲劳，劳累 | |
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70
physiological
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| adj.生理学的，生理学上的 | |
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71
investigation
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| n.调查，调查研究 | |
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72
meditate
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| v.想，考虑，（尤指宗教上的）沉思，冥想 | |
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73
pharmacy
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| n.药房，药剂学，制药业，配药业，一批备用药品 | |
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74
virtues
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| 美德( virtue的名词复数 )； 德行； 优点； 长处 | |
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75
fabrics
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| 织物( fabric的名词复数 )； 布； 构造； （建筑物的）结构（如墙、地面、屋顶）：质地 | |
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76
exterior
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| adj.外部的，外在的；表面的 | |
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77
aspire
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| vi.(to，after)渴望，追求，有志于 | |
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78
gracefulness
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79
suave
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| adj.温和的；柔和的；文雅的 | |
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80
worthy
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|
| adj.(of)值得的，配得上的；有价值的 | |
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81
awaken
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|
| vi.醒，觉醒；vt.唤醒，使觉醒，唤起，激起 | |
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82
tenacious
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| adj.顽强的，固执的，记忆力强的，粘的 | |
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83
dispense
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| vt.分配，分发；配(药)，发(药)；实施 | |
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84
adoration
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| n.爱慕，崇拜 | |
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85
majesty
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|
| n.雄伟，壮丽，庄严，威严；最高权威，王权 | |
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86
slumber
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| n.睡眠，沉睡状态 | |
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87
slumbering
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| 微睡，睡眠（slumber的现在分词形式） | |
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88
yearning
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| a.渴望的；向往的；怀念的 | |
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89
virile
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|
| adj.男性的；有男性生殖力的；有男子气概的；强有力的 | |
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90
imbued
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| v.使（某人/某事）充满或激起（感情等）( imbue的过去式和过去分词 )；使充满；灌输；激发（强烈感情或品质等） | |
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91
exhausted
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|
| adj.极其疲惫的，精疲力尽的 | |
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92
attained
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| （通常经过努力）实现( attain的过去式和过去分词 )； 达到； 获得； 达到（某年龄、水平、状况） | |
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93
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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94
quench
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| vt.熄灭，扑灭；压制 | |
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95
descend
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| vt./vi.传下来，下来，下降 | |
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96
phenomena
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| n.现象 | |
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97
ecstasy
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| n.狂喜，心醉神怡，入迷 | |
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98
apotheosis
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| n.神圣之理想；美化；颂扬 | |
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99
intermittence
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| n.间断；间歇 | |
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100
beholds
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| v.看，注视( behold的第三人称单数 )；瞧；看呀；（叙述中用于引出某人意外的出现）哎哟 | |
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101
subjugate
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| v.征服；抑制 | |
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102
tormented
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| 饱受折磨的 | |
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103
brutally
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|
| adv.残忍地，野蛮地，冷酷无情地 | |
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104
aspirations
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| 强烈的愿望( aspiration的名词复数 )； 志向； 发送气音； 发 h 音 | |
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105
participation
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| n.参与，参加，分享 | |
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106
cynically
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|
| adv.爱嘲笑地，冷笑地 | |
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107
descended
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| a.为...后裔的，出身于...的 | |
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108
execrate
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| v.憎恶；厌恶；诅咒 | |
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109
bestially
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| adv.野兽地，残忍地 | |
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110
orphan
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| n.孤儿；adj.无父母的 | |
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111
meditations
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| 默想( meditation的名词复数 )； 默念； 沉思； 冥想 | |
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112
caresses
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| 爱抚，抚摸( caress的名词复数 ) | |
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113
caress
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| vt./n.爱抚，抚摸 | |
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114
tyrant
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| n.暴君，专制的君主，残暴的人 | |
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115
abdicating
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| 放弃（职责、权力等）( abdicate的现在分词 )； 退位，逊位 | |
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116
artifice
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| n.妙计，高明的手段；狡诈，诡计 | |
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117
astonishment
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| n.惊奇，惊异 | |
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118
invincible
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| adj.不可征服的，难以制服的 | |
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119
porcelain
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| n.瓷；adj.瓷的，瓷制的 | |
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120
intercourses
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| 交流，交往，交际( intercourse的名词复数 ) | |
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121
opportune
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| adj.合适的，适当的 | |
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122
incumbent
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| adj.成为责任的，有义务的；现任的，在职的 | |
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123
impunity
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| n.(惩罚、损失、伤害等的)免除 | |
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124
exacting
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| adj.苛求的，要求严格的 | |
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125
prudence
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| n.谨慎，精明，节俭 | |
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126
dreary
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| adj.令人沮丧的，沉闷的，单调乏味的 | |
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127
woe
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| n.悲哀，苦痛，不幸，困难；int.用来表达悲伤或惊慌 | |
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128
prodigal
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| adj.浪费的，挥霍的，放荡的 | |
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129
grasshopper
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| n.蚱蜢，蝗虫，蚂蚱 | |
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130
entreat
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| v.恳求，恳请 | |
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131
conjure
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| v.恳求，祈求；变魔术，变戏法 | |
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132
ardently
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| adv.热心地，热烈地 | |
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133
compensated
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| 补偿，报酬( compensate的过去式和过去分词 )； 给（某人）赔偿（或赔款） | |
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134
crumbs
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| int. (表示惊讶)哎呀 n. 碎屑 名词crumb的复数形式 | |
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135
stewardess
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| n.空中小姐，女乘务员 | |
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136
contemplating
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| 深思，细想，仔细考虑( contemplate的现在分词 )； 注视，凝视； 考虑接受（发生某事的可能性）； 深思熟虑，沉思，苦思冥想 | |
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137
immutable
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| adj.不可改变的，永恒的 | |
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138
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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139
exalted
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| adj.(地位等)高的，崇高的；尊贵的，高尚的 | |
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140
crepuscular
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| adj.晨曦的；黄昏的；昏暗的 | |
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141
splendor
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| n.光彩；壮丽，华丽；显赫，辉煌 | |
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142
flexibility
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| n.柔韧性，弹性，（光的）折射性，灵活性 | |
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143
grandeur
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| n.伟大，崇高，宏伟，庄严，豪华 | |
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144
preservative
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| n.防腐剂；防腐料；保护料；预防药 | |
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145
leech
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|
| n.水蛭，吸血鬼，榨取他人利益的人；vt.以水蛭吸血；vi.依附于别人 | |
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146
tentacles
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| n.触手( tentacle的名词复数 )；触角；触须；触毛 | |
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147
physiology
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| n.生理学，生理机能 | |
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148
malady
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| n.病，疾病(通常做比喻) | |
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149
apparently
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| adv.显然地；表面上，似乎 | |
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150
resuscitated
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|
| v.使（某人或某物）恢复知觉，苏醒( resuscitate的过去式和过去分词 ) | |
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151
heralded
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| v.预示( herald的过去式和过去分词 )；宣布（好或重要） | |
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152
interred
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| v.埋，葬( inter的过去式和过去分词 ) | |
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153
hysterical
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| adj.情绪异常激动的，歇斯底里般的 | |
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154
coffin
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| n.棺材，灵柩 | |
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155
ruptures
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| n.（体内组织等的）断裂( rupture的名词复数 )；爆裂；疝气v.（使）破裂( rupture的第三人称单数 )；（使体内组织等）断裂；使（友好关系）破裂；使绝交 | |
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156
infamous
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| adj.声名狼藉的，臭名昭著的，邪恶的 | |
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157
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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158
groans
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| n.呻吟，叹息( groan的名词复数 )；呻吟般的声音v.呻吟( groan的第三人称单数 )；发牢骚；抱怨；受苦 | |
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159
relentless
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|
| adj.残酷的，不留情的，无怜悯心的 | |
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160
gush
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| v.喷，涌；滔滔不绝(说话)；n.喷，涌流；迸发 | |
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161
indifference
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| n.不感兴趣，不关心，冷淡，不在乎 | |
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162
prodigy
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| n.惊人的事物，奇迹，神童，天才，预兆 | |
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163
cyclones
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| n.气旋( cyclone的名词复数 )；旋风；飓风；暴风 | |
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164
robust
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| adj.强壮的，强健的，粗野的，需要体力的，浓的 | |
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165
admiration
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| n.钦佩，赞美，羡慕 | |
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166
adorned
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| [计]被修饰的 | |
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167
obliterate
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| v.擦去，涂抹，去掉...痕迹，消失，除去 | |
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168
psychical
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| adj.有关特异功能现象的；有关特异功能官能的；灵魂的；心灵的 | |
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169
physiologist
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| n.生理学家 | |
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