In the Apollo room in the Vatican you will see an ancient bas-relief representing two bacchantes with the Dionysian thyrsus; one is standing2, while the heat of voluptuousness3 is flaming within her; she bears the thyrsus, lust5 transpires6 on her face, and a bull is beating his horns against her legs; the other falls exhausted7 from intoxication8. These are two moments of the voluptuousness of love, but they are also the two most elementary forms of the sentiment that bind9 man to woman. Now an ardent10 energy, then calm possession; now struggle that conquers, then affectionate blandishment that restrains. The most sublime11, most constant, most perfect love that a man of superior race can desire or dream of, is a hot, bright flame, lasting12 as long as life, and at which, from time to time, are kindled13 the sparks of a desire that flares14 up, wavers and disappears.
Love, in comparison with all other sentiments, is such a thing that, when it comes in contact with them, it rules, attracts and draws them into the orbit of its movements, like a small fragment of cosmic matter which, having come too near to the sun, is attracted and devoured15 by that body. The sentiments are forces, each controlled by certain laws in its own sphere; when they come together, they conglomerate16 or eliminate each other, or exercise a mutual17 influence which causes them to deviate18 from the line followed by them a moment before. When an affection approaches love it is so powerfully influenced by it as to seem to disappear from the sight of the common people, while neither matter nor force can ever be destroyed, but can only change in form.
[Pg 134]
On this subject many fallacious arguments are advanced every day. It is said, for instance, that love is the most egotistic of sentiments, because we seek in it the greatest voluptuousness; but love and egotism are two affections that follow very different orbits, since the former causes us to love another creature and has as its object the preservation19 of the species, while the latter makes us love ourselves and tends to preserve the individual. If by egotism we mean the desire of satisfying a need, then all the sentiments, even the most generous ones, could be considered as forms of egotism, since even the martyr20 satisfies a very high need of a generous sentiment.
Love is, on the contrary, at perpetual war with egotism; and although the latter is a gigantic affection, yet it pales before the brilliant light of the Titan of the Affections. Many animals prefer death to abandoning the faithful companion. Even the toad21 suffers himself to be tortured, burned, to have his limbs amputated, his eyes gouged22; but as long as he has one limb intact, he uses it to embrace the female in an amorous23 clasp. And do we not, too, offer as holocaust24 to love wealth, glory, science? Does not woman offer to love the long illness of gestation25, the tortures of childbirth, the pains of nursing, the anxious cares of domestic and educational struggles? And how many think, in the intoxication of love, of the bitterness and the thorns which they are sowing in that moment; the history of sorrow which, perhaps, by an inexorable law, they are preparing for themselves?
Even the most perfect egotist, if he be a healthy man, desires and loves a woman. Apart from a few elect creatures to whom the supreme26 joys of the creations of thought are permitted, love represents the greatest of energies, the crowning of every edifice27. We may thirst for wealth and glory as the greatest of joys, but in the background we behold28 the outline of a feminine creature at whose feet the trophies29 of victory must be laid. I do not speak of woman, because, for her, every satisfied vanity, every hoped for glory, all riches desired, every flower and every fruit of the garden of life must be laid at the feet of somebody, and this somebody is[Pg 135] always a man. The fireworks with which every festivity of life ends must always be a woman; at the bottom of every vulgar revelry and on the horizon of every sublime glory there is ever an Eve. To love and to be loved is of all human things the best; and even in the world of the suprasensible, the religions of every country have always promised to the good and the believer an eternity30 of love in the harem of voluptuousness, or in a mystic but amorous ecstasy31. Read the burning pages of the mystic writers, and you will be able to tell me if all that fantastic world is not, too, a transubstantiation of love. The gods of every Olympus also have a sexual form, and there are feminine forms for the males and masculine forms for the females. From the cradle to the grave, love is for all and always the highest promise. Between the automatic lust of adolescence32 and the studied and covetous33 lecheries34 of old age, we pass, through the feverish35 hysteria of early youth, to the deep passions of virility36; but for every age love is the sweetest joy. The tocsin of old age begins to sound when, with the first white hairs, we fear that we are no longer able to love; and every one ardently37, anxiously hopes that the hour, the minute will never come for him in which he shall be compelled to say the tremendous words: "I cannot."
I do not deny that in some human monsters egotism, as a sacrifice made to the god "Myself," is so powerful as to exclude love; but such cases are very rare if they last the whole life, rare when they last for a shorter period. It often occurs that a man, trained to and living in the most sordid38 egotism, falls in love when old with a poor young girl, and becomes expansive with her, generous, prodigal39, perhaps; and he too pays, at one time and in a very ridiculous way, the debt which nature in vain claimed from him during his young and mature age.
Great egotists also love, but in a selfish manner, denying the most prodigal and most splendid of the passions that tribute which they cannot refuse to themselves. They are ignorant of the most sublime joys, of the most inebriating40 enthusiasms of love, of the holy voluptuousness of loving a[Pg 136] woman more than oneself; but they also love, they love in their own way. If you wish to study the physiognomy of egotistical love, compare man's with woman's love and you will find it easy to penetrate41 into the mysteries of this part of psychology42; and if you desire a more striking contrast, that the differences may be represented in a bolder relief, compare the love of an old man with that of a young woman: you will have in the former an egotistical type of love, in the latter a generous one.
More complex are the influences which the sentiment of possession and that of self-esteem43 exercise upon love, and the importance given to jealousy is sufficient to prove this.
The physiological44 study of jealousy would be sufficient, if it were still needed, to demonstrate the queer confusion of language in relation to psychical45 facts. One would say that it is the language of the alchemists, employed to express the chemical composition of bodies; one would believe that we are still dealing46 with the "nothing white," the "philosophic47 wool" and the "tetrascelitetraoxicoquindodeca" of our good ancestors.
Jealousy really signifies a pain of the sentiment of love, or, to be more specific, the sentiment caused by the offense48 done us through the infidelity of the person we love. This pain is natural in all men, in all times and in almost all races. It is the injury to our property applied49 to love. The child scratches and bites him who touches or spoils its fruits or its toy; it grieves us to be robbed of our books, of the flowers of our garden. It is natural, then, that he who touches our sweetheart, our dearest thing, should be hated. And, in fact, this jealousy is but a form of hatred50, the most natural, the most legitimate51 of all hatreds52. It is not necessary to create a new energy or a new word to express this hatred. We may beat or kill a man because he has brutally53 offended our son, our father, our friend, our country, our sweetheart; five offenses55 given to five different sentiments, but always hatred aroused by grief, energy developed by the same mechanism56. The paternal57, the filial, the friendly sentiment, the devotion to our country, love have been offended[Pg 137] in us, and we have responded with a centrifugal hatred, with blows or death. But in these various cases, was the presence of a new sentiment deemed necessary in order that the crime might be committed? Certainly not. It was said that the paternal affection, injured, had aroused such distress58 in us as to lead to assault or assassination59; it was simply asserted that an insult to the flag of our country had rendered us blind and led us to commit violence; and why, then, when love is offended, should we create a new sentiment—jealousy? All sentiments, when satisfied, lead us to close friendships, to endearments60, to be of assistance to those who have given us these satisfactions. All injured sentiments lead us, on the contrary, to repel61 those who have offended them, to harm those from whom we have received that pain.
Is it jealousy, then, the hatred that an animal manifests toward any creature which interrupts it in its loves? Well, for many savages62, to whom love is nothing but sexual intercourse63, all the phenomena64 of jealousy are reduced to this single form. When the instinct is satisfied, as the unions are promiscuous65 and woman is considered common property, there can be no jealousy. If woman is a cup out of which every one may drink, why should there be jealousy? A Bolivian woman once cynically66 told me: "Woman is the water of a stream. Throw a stone into it: will you be able to tell me a minute afterward67 where the stone broke that water? You are very foolish, you man, to make distinctions between identical things!"
In polygamous races, man only can be jealous; in polyandric ones, woman alone can be jealous legally. With various nations, woman is a property like any other; hence she can be voluntarily offered to the friend or to the guest, like a horse or a dog. They do not want anybody to steal her, but she can be given away without either disgrace or jealousy. Only in the higher and monogamous races the sentiments of love, self-esteem and property, forming a triple armor around our woman, incite69 us to defend her "with claws and beak"; and to this unyielding body, consisting of the union of three sentiments, we give the name of "jealousy"; and[Pg 138] here we have a second psychical form, another thing called by the same name.
But, as though such confusion were not already excessive, we have called jealousy a special psychical individual organization by which we become suspicious and tyrannical toward the person we love and whom we offend without any reason and from whom we withhold70 all legitimate liberty. And after having confused three different things, that is to say, the grief of injured love, the triple combination of three sentiments—love, self-pride, possession—and a pathological irritability71 of suspicion, we discuss at length, and always in vain, in order to decide whether all men are jealous and whether jealousy measures love with an exact ruler and whether anyone can love without being jealous: vain, not to say puerile72, discussions, which would not take place if words were previously73 defined. If by jealousy you mean the sorrow caused by not being loved or by being deceived, then every heart that loves must be jealous; thus, whoever loves country, mother, son, cannot witness without sorrow an offense offered to son, mother, country. But if by jealousy you mean that form of tyrannical suspicion which tortures the person possessed74 by it, then I shall tell you that we very well can and should love without ever feeling that jealousy, and that we can be jealous even without loving. Let us proceed to an elementary analysis, and we shall understand each other. Under the name of a single sentiment, of a single effective energy, the most dissimilar phenomena are grouped, to wit:
(1) The sorrow caused by a love offense;
(2) The sorrow for an injury to property;
(3) A sorrow born of the sentiment of self-esteem;
(4) An habitual75, constitutional suspicion, which centers on the person beloved or possessed.
The only common ties among these psychical phenomena are these: that all apply to a love offended, or alleged76 to be offended, and that they are all accompanied by grief. Such an empiricism, such a coarse empiricism! Is this not actual[Pg 139] alchemy, that which called all volatile77 bodies "spirits," and the oxide78 of zinc79 "philosophic wool"!
As jealousy is not an elementary psychical phenomenon, but simply an empirical mixture, it has many and varied80 ethnical forms, and becomes necessary in all countries where polygamy prevents man from physically81 and morally satisfying a woman, and where the husband, merely because he is rich and powerful, selects his wife and forces his love upon her. The jealousy of many Oriental nations is proverbial, and perhaps monogamous peoples become jealous through contact with polygamous ones, as in Sicily and in certain parts of Spain. It seems to me, however, that in some cases jealousy has not a clear historical origin, but assumes an ethnical character, according to the special constitution of a race. In any case, in Europe, Italians, Spaniards, and, above all, Portuguese82 are very jealous; and, as I learned, in America the most jealous of all are the Brazilians.
The common people will certainly not be persuaded by my psychological analysis, and will continue to measure the force of love by the unreasonableness83 of suspicion; and many dear and lovely women will continue, heaven knows for how many centuries, to taunt84 their lovers with this foolish plaint: "You do not love me because you are not jealous. How can you love me if you do not feel for me the slightest jealousy?" Foolish lamentations, often uttered by happy creatures who, perhaps, finding it strange and against nature to be too happy, look for some occasion of sorrow and regret. Can anyone love anybody on earth more deeply than one's own children? Certainly not; and yet we are not jealous when others love them, and father and mother sublimely85 vie with each other in adoring and fondling them. You should love your companion in love in the same manner; and if you fear to lose him, that fear must not be the wrath86 of the inquisitor nor the clutch of the miser87. Vain counsels! Words thrown to the winds! Jealousy is one of the most constitutional psychological maladies, and, if one is born with it, it is very difficult to cure. May a benign88 fate keep it[Pg 140] from you! It poisons the dearest joys of life; penetrates89 every pore of the skin; pours its gall68 into every drop of water, into every mouthful of bread; it transforms the man who loves into a policeman, always armed, with alert ear and prying90 eyes. And the jealous man is always spying, doubting, suffering; he investigates the past, the present and the future; he seeks the lie in a caress91, indifference92 in a kiss; in love he always fears hypocrisy93. What a hellish life! It is a hundred times better not to love than to love in this way. The punishment of the few jealous men with exquisitely94 gentle heart should be this: to know that those who are as jealous as they generally entertain more self-love than love, and that the highest and noblest creatures have always loved without jealousy. The day when we perceive that we are no longer loved, when we are deceived, let love die without replacing it with jealousy. From suspicion to condemnation95 or acquittal, between sincere lovers, the path cannot and must not be a long one; to a frank question, a frank answer; let suspicion or love die, but they should die in a hurricane or in a battle, die a violent death; they should not drag a miserable96 existence between the courts and the prisons. A hundred times better a lightning that kills us than the feverish jaundice which consumes the stamina97 of our lives, poisons all sources of our joy.
Jealousy, besides, as it has already largely declined in monogamous society, will continue to decrease in the future, when matrimony shall be but the sanctification of love, when the choice shall be always reciprocal, when in the moral relations between the two sexes all trace of hypocrisy shall have disappeared. To know that we are loved, esteemed98, and to love and esteem our companion, deeply and sincerely, is the surest guarantee of defense99 against that sordid parasite100, that wood-worm of love which is jealousy. Let woman cease to be a slave or a freedwoman, let the husband or lover cease to be the proprietor101 of a woman, and all those lepers of love, the jealousy-mad, will disappear at once.
Self-esteem, independent of jealousy, has many legitimate relations to love, of which it enriches the treasures. No[Pg 141] man, no woman in the world, knowing that he or she is loved by a most noble creature, can help feeling proud; and if a delicate reserve prohibits our heralding102 our good fortune, we can, however, relish103 the secret joy of knowing that the world envies us. It is almost always beyond human strength to renounce104 these joys, which can be delighted in without humiliating others and without any shadow of rancor105. Woman, especially, with admirable art, knows how to say countless106 things silently; and when she is proud of a noble love, she radiates such an aureole of light as to dazzle the adorer and the apathetic107. With the majesty108 of a queen and the reserve of a woman, and without opening her lips, she can say to all: "Envy me; I am loved!" Holy and just and chaste109 pride, which I wish all the daughters of Eve who shall have deserved love should feel.
Lovers and sweethearts, choirs110 of adorers and famous beauties may be objects of luxury, as are horses and palaces; and it is natural for human vanity to seek those things and to appreciate and utilize111 them to humiliate112 those who have them not. Vanity uses love, then, as a pretext113; and many women, incapable114 of loving, may conquer men solely115 as trophies of war, just as men oftener than women may, through pure vanity, undertake a war of conquest. All these facts, however, belong to the history of pride and vanity, and we have already dealt with them in our study on the sources of love.
In that study we have seen by what paths one is led to love, and we were therefore obliged to consider friendship, compassion116 and many other sentiments as sources of love. But all endearing sentiments may have relation to the Prince of Affections; that is to say, take the place of love that wanes117. When the sun shines in the heavens, the light of the moon and that of the minor118 stars are invisible; and in the same way, when love glows above the horizon of life, friendship, compassion, and all other tender affections can no longer be seen or felt; but when love disappears we can see the minor sentiments take its place.
[Pg 142]
Esteem, veneration119 and all other analogous120 sentiments may be companions of love; but only too often they are bestowed121 upon a creature who little deserves them. Love is a wizard that transforms and beautifies and magnifies everything he touches; and we can have immense esteem and deep veneration for the most despicable man, for the most abject122, most wicked woman. It does not reflect much honor upon us, but it is true. No brigand123 ever stood in need of loves, often deep and ardent, and no beautiful courtesan ever lacked illustrious lovers. What does it matter if the object of love is a disgrace in everybody's eyes, spat124 upon by public contempt, set in the pillory125 of universal hatred?
We love him, we love her; that is enough. And why do we love him? Why do we love her? Because it pleases us. Before the inappellable rudeness of this explanation what can science say, what can morality suggest?
Science recognizes the fact and explains it. A creature despicable in every respect must please us very much to inspire us with love; and this sentiment must be really gigantic if it conquers human conventionalities, vulgar prejudices and the most persistent126 habits. It has been said with much truth that no woman was more ardently loved than a homely127 woman; and the same may be said of a brutal54 or criminal man, a woman of the street or abject for any reason. A great man, if accused of loving a debased or silly woman, could often, blushing with shame, strip her before the world, like ancient Phryne, saying: "Let him dare throw the first stone at me, who feels himself incapable of loving this beautiful creature!" And the man who, through crime or baseness, has been banned from civilized128 society, has in his heart, for the woman who loves him, some pure and virgin129 oasis130 in which his love is lying; he still has some untainted place reserved in his soul for the beloved one; and this love, concealed131 and bitter, possesses, for certain natures, all the perilous132 seductions of strong aromas133 and intoxicating134 poisons. No man in the world is entirely135 wicked; and some of the ferocious136 kindnesses of the assassin, some of the generous impulses of the thief are preserved for the companion of love.[Pg 143] Such is the omnipotence137 of this sentiment, which, like an ancient alchemist, transmutes138 the vilest140 metals into liquid gold and discovers the only diamond buried in the sand of a great alluvium! Science, then, admits loves without esteem, and, bowing its head with a blush of shame, acknowledges that they are only too frequent.
Where science is still and humiliates141 itself, morality erects142 its head and flagellates. Love without esteem is a crime—and a crime which breeds other crimes. Woe144 to us when, bold avengers of public contempt, we dare boast of loving a vile139 creature, and impudently145 parade such love, as though intending by our arrogance146 to impose silence on indignant decency147, or by our insolence148 to act as pedestal for the offended paramour! Liars149 in our own eyes, we defy, alone, the holiest and most inviolable laws of beauty and honesty; and proud, first, then bold and insolent150, we end by becoming truly ribalds, and all encircled and hidden by mire151, we permit no gentle creature to approach us who could inspire us with a pure and noble affection. Human passions may try many stunts152 and tricks, but, in the end, natural sentiments, like normal situations, are the healthiest and most enjoyable. We can raise, for an instant, the vilest creatures on the shield of pride, but our arms will tire and we will roll into the mire, together with our idol153 of a day.
The woman we love must not only be the companion of our voluptuousness, but also the mother of our children; the man a woman loves must be the husband and the father of the family. We should not consecrate154 the blush of our face in that of our children, who will curse our wicked loves, and will, perhaps, execrate155 the name of the father or the memory of the mother. When pride has lost its keenness, and the hour of revenge has passed, woe to us if we shall find ourselves alone with a creature whom we cannot hold in estimation!
If Love is really the holiest thing of life, the most ardent affection, the most voluptuous4 joy, we must erect143 a temple to him, with our own hands, and with our most sublime sentiments decorate his tabernacle, in which we can worthily[Pg 144] adore him as a god. Love born among crimes and turpitudes is a nest woven with thorny156 shrubs157 and thistles, while we should weave it with the most aromatic158 leaves and the most beautiful flowers. Men and women, we should vie with each other in gleaning159 fields and gardens and in bearing to love every gentle affection, every noble aspiration160, every impulse of lofty ambition. Lust and pride, when coupled, become the step-parents of every love without esteem, which, like every organism born of evil, lives a scrofulous and rachitic life, full of sorrows and calamities161.
If love is really the most precious gem162, we should enclose it in a casket which, for richness of material, artistic163 skill and inimitable esthetic164 conception, should be worthy165 of its contents. Nothing but noblest things should touch it; no breath, unless perfumed with sandalwood and roses, should be exhaled166 near it; no hand but that of an angel should caress it; no heat should warm it but that of the kisses of two loving lips.
If woman should concede her love only to the honest and industrious167 man, if it were possible that man loved no woman but a modest one, we would see the human family regenerated168 in the course of a generation, we would see men educated through voluptuousness. For the prison that terrifies, for the hell that threatens, we would then substitute the caresses169 of a woman, the kisses of a man, as educative energies. Shall this eternally be a dream? Shall we always threaten and assault men to make them better? Shall we not have a medicine less cruel than sorrow to cure men of vice170 and crime?
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1
jealousy
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| n.妒忌，嫉妒，猜忌 | |
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standing
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| n.持续，地位；adj.永久的，不动的，直立的，不流动的 | |
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voluptuousness
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| n.风骚，体态丰满 | |
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voluptuous
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| adj.肉欲的，骄奢淫逸的 | |
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lust
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| n.性(淫)欲；渴(欲)望；vi.对…有强烈的欲望 | |
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transpires
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| （事实，秘密等）被人知道( transpire的第三人称单数 )； 泄露； 显露； 发生 | |
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exhausted
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| adj.极其疲惫的，精疲力尽的 | |
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intoxication
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| n.wild excitement;drunkenness；poisoning | |
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bind
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| vt.捆，包扎；装订；约束；使凝固；vi.变硬 | |
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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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sublime
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| adj.崇高的，伟大的；极度的，不顾后果的 | |
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lasting
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| adj.永久的，永恒的；vbl.持续，维持 | |
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kindled
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| （使某物）燃烧，着火( kindle的过去式和过去分词 )； 激起（感情等）； 发亮，放光 | |
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flares
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| n.喇叭裤v.（使）闪耀( flare的第三人称单数 )；（使）（船舷）外倾；（使）鼻孔张大；（使）（衣裙、酒杯等）呈喇叭形展开 | |
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devoured
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| 吞没( devour的过去式和过去分词 )； 耗尽； 津津有味地看； 狼吞虎咽地吃光 | |
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conglomerate
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| n.综合商社，多元化集团公司 | |
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mutual
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| adj.相互的，彼此的；共同的，共有的 | |
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deviate
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| v.(from)背离，偏离 | |
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preservation
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| n.保护，维护，保存，保留，保持 | |
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martyr
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| n.烈士，殉难者；vt.杀害，折磨，牺牲 | |
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toad
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| n.蟾蜍，癞蛤蟆 | |
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gouged
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| v.凿( gouge的过去式和过去分词 )；乱要价；（在…中）抠出…；挖出… | |
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amorous
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| adj.多情的；有关爱情的 | |
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holocaust
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| n.大破坏；大屠杀 | |
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gestation
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| n.怀孕；酝酿 | |
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supreme
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| adj.极度的，最重要的；至高的，最高的 | |
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edifice
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| n.宏伟的建筑物(如宫殿，教室) | |
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behold
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| v.看，注视，看到 | |
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trophies
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| n.（为竞赛获胜者颁发的）奖品( trophy的名词复数 )；奖杯；（尤指狩猎或战争中获得的）纪念品；（用于比赛或赛跑名称）奖 | |
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eternity
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| n.不朽，来世；永恒，无穷 | |
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ecstasy
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| n.狂喜，心醉神怡，入迷 | |
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adolescence
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| n.青春期，青少年 | |
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covetous
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| adj.贪婪的，贪心的 | |
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lecheries
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| n.好色，色欲，淫荡( lechery的名词复数 ) | |
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feverish
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| adj.发烧的，狂热的，兴奋的 | |
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virility
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| n.雄劲，丈夫气 | |
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ardently
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| adv.热心地，热烈地 | |
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38
sordid
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| adj.肮脏的，不干净的，卑鄙的，暗淡的 | |
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39
prodigal
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| adj.浪费的，挥霍的，放荡的 | |
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40
inebriating
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| vt.使酒醉，灌醉（inebriate的现在分词形式） | |
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41
penetrate
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| v.透(渗)入；刺入，刺穿；洞察，了解 | |
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42
psychology
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| n.心理，心理学，心理状态 | |
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43
esteem
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| n.尊敬，尊重；vt.尊重，敬重；把…看作 | |
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44
physiological
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| adj.生理学的，生理学上的 | |
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45
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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46
dealing
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| n.经商方法，待人态度 | |
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47
philosophic
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| adj.哲学的，贤明的 | |
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48
offense
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| n.犯规，违法行为；冒犯，得罪 | |
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49
applied
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| adj.应用的；v.应用，适用 | |
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50
hatred
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| n.憎恶，憎恨，仇恨 | |
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51
legitimate
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| adj.合法的，合理的，合乎逻辑的；v.使合法 | |
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52
hatreds
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| n.仇恨，憎恶( hatred的名词复数 )；厌恶的事 | |
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53
brutally
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| adv.残忍地，野蛮地，冷酷无情地 | |
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54
brutal
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| adj.残忍的，野蛮的，不讲理的 | |
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55
offenses
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| n.进攻( offense的名词复数 )；（球队的）前锋；进攻方法；攻势 | |
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56
mechanism
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| n.机械装置；机构，结构 | |
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57
paternal
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| adj.父亲的，像父亲的，父系的，父方的 | |
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58
distress
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| n.苦恼，痛苦，不舒适；不幸；vt.使悲痛 | |
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59
assassination
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| n.暗杀；暗杀事件 | |
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60
endearments
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| n.表示爱慕的话语，亲热的表示( endearment的名词复数 ) | |
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61
repel
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| v.击退，抵制，拒绝，排斥 | |
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62
savages
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| 未开化的人，野蛮人( savage的名词复数 ) | |
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63
intercourse
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| n.性交；交流，交往，交际 | |
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64
phenomena
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| n.现象 | |
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65
promiscuous
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| adj.杂乱的，随便的 | |
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66
cynically
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| adv.爱嘲笑地，冷笑地 | |
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67
afterward
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| adv.后来；以后 | |
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68
gall
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| v.使烦恼，使焦躁，难堪；n.磨难 | |
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69
incite
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| v.引起，激动，煽动 | |
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70
withhold
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| v.拒绝，不给；使停止，阻挡 | |
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71
irritability
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| n.易怒 | |
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72
puerile
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| adj.幼稚的，儿童的 | |
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73
previously
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|
| adv.以前，先前（地） | |
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74
possessed
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| adj.疯狂的；拥有的，占有的 | |
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75
habitual
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|
| adj.习惯性的；通常的，惯常的 | |
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76
alleged
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| a.被指控的，嫌疑的 | |
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77
volatile
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|
| adj.反复无常的，挥发性的，稍纵即逝的，脾气火爆的；n.挥发性物质 | |
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78
oxide
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| n.氧化物 | |
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79
zinc
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|
| n.锌；vt.在...上镀锌 | |
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80
varied
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|
| adj.多样的，多变化的 | |
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81
physically
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|
| adj.物质上，体格上，身体上，按自然规律 | |
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82
Portuguese
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| n.葡萄牙人；葡萄牙语 | |
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83
unreasonableness
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| 无理性； 横逆 | |
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84
taunt
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|
| n.辱骂，嘲弄；v.嘲弄 | |
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85
sublimely
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| 高尚地，卓越地 | |
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86
wrath
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|
| n.愤怒，愤慨，暴怒 | |
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87
miser
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|
| n.守财奴，吝啬鬼 (adj.miserly) | |
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88
benign
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|
| adj.善良的，慈祥的；良性的，无危险的 | |
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89
penetrates
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| v.穿过( penetrate的第三人称单数 )；刺入；了解；渗透 | |
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90
prying
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|
| adj.爱打听的v.打听，刺探（他人的私事）( pry的现在分词 )；撬开 | |
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91
caress
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|
| vt./n.爱抚，抚摸 | |
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92
indifference
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| n.不感兴趣，不关心，冷淡，不在乎 | |
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93
hypocrisy
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|
| n.伪善，虚伪 | |
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94
exquisitely
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|
| adv.精致地；强烈地；剧烈地；异常地 | |
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95
condemnation
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|
| n.谴责; 定罪 | |
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96
miserable
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|
| adj.悲惨的，痛苦的；可怜的，糟糕的 | |
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97
stamina
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|
| n.体力；精力；耐力 | |
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98
esteemed
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|
| adj.受人尊敬的v.尊敬( esteem的过去式和过去分词 )；敬重；认为；以为 | |
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99
defense
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| n.防御，保卫；[pl.]防务工事；辩护，答辩 | |
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100
parasite
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|
| n.寄生虫；寄生菌；食客 | |
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101
proprietor
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| n.所有人；业主；经营者 | |
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102
heralding
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| v.预示( herald的现在分词 )；宣布（好或重要） | |
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103
relish
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|
| n.滋味，享受，爱好，调味品；vt.加调味料，享受，品味；vi.有滋味 | |
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104
renounce
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| v.放弃；拒绝承认，宣布与…断绝关系 | |
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105
rancor
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| n.深仇，积怨 | |
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106
countless
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|
| adj.无数的，多得不计其数的 | |
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107
apathetic
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| adj.冷漠的，无动于衷的 | |
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108
majesty
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|
| n.雄伟，壮丽，庄严，威严；最高权威，王权 | |
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109
chaste
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| adj.贞洁的；有道德的；善良的；简朴的 | |
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110
choirs
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| n.教堂的唱诗班( choir的名词复数 )；唱诗队；公开表演的合唱团；（教堂）唱经楼 | |
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111
utilize
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| vt.使用，利用 | |
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112
humiliate
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| v.使羞辱，使丢脸[同]disgrace | |
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113
pretext
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| n.借口，托词 | |
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114
incapable
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|
| adj.无能力的，不能做某事的 | |
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115
solely
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|
| adv.仅仅，唯一地 | |
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116
compassion
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|
| n.同情，怜悯 | |
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117
wanes
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| v.衰落( wane的第三人称单数 )；（月）亏；变小；变暗淡 | |
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118
minor
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| adj.较小(少)的，较次要的；n.辅修学科；vi.辅修 | |
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119
veneration
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| n.尊敬，崇拜 | |
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120
analogous
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|
| adj.相似的；类似的 | |
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121
bestowed
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| 赠给，授予( bestow的过去式和过去分词 ) | |
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122
abject
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|
| adj.极可怜的，卑屈的 | |
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123
brigand
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| n.土匪，强盗 | |
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124
spat
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| n.口角，掌击；v.发出呼噜呼噜声 | |
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125
pillory
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| n.嘲弄；v.使受公众嘲笑；将…示众 | |
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126
persistent
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| adj.坚持不懈的，执意的；持续的 | |
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127
homely
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| adj.家常的，简朴的；不漂亮的 | |
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128
civilized
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| a.有教养的，文雅的 | |
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129
virgin
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| n.处女，未婚女子；adj.未经使用的；未经开发的 | |
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130
oasis
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| n.（沙漠中的）绿洲，宜人的地方 | |
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131
concealed
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| a.隐藏的，隐蔽的 | |
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132
perilous
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| adj.危险的，冒险的 | |
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133
aromas
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| n.芳香( aroma的名词复数 )；气味；风味；韵味 | |
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134
intoxicating
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| a. 醉人的,使人兴奋的 | |
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135
entirely
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| ad.全部地，完整地；完全地，彻底地 | |
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136
ferocious
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| adj.凶猛的，残暴的，极度的，十分强烈的 | |
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137
omnipotence
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| n.全能，万能，无限威力 | |
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138
transmutes
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| v.使变形，使变质，把…变成…( transmute的第三人称单数 ) | |
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139
vile
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| adj.卑鄙的，可耻的，邪恶的；坏透的 | |
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140
vilest
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| adj.卑鄙的( vile的最高级 )；可耻的；极坏的；非常讨厌的 | |
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141
humiliates
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| 使蒙羞，羞辱，使丢脸( humiliate的第三人称单数 ) | |
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142
erects
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| v.使直立，竖起( erect的第三人称单数 )；建立 | |
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143
erect
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| n./v.树立，建立，使竖立；adj.直立的，垂直的 | |
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144
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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145
impudently
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146
arrogance
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| n.傲慢，自大 | |
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147
decency
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| n.体面，得体，合宜，正派，庄重 | |
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148
insolence
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| n.傲慢；无礼；厚颜；傲慢的态度 | |
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149
liars
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| 说谎者( liar的名词复数 ) | |
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150
insolent
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| adj.傲慢的，无理的 | |
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151
mire
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| n.泥沼，泥泞；v.使...陷于泥泞，使...陷入困境 | |
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152
stunts
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| n.惊人的表演( stunt的名词复数 )；（广告中）引人注目的花招；愚蠢行为；危险举动v.阻碍…发育[生长]，抑制，妨碍( stunt的第三人称单数 ) | |
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153
idol
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| n.偶像，红人，宠儿 | |
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154
consecrate
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| v.使圣化，奉…为神圣；尊崇；奉献 | |
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155
execrate
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| v.憎恶；厌恶；诅咒 | |
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156
thorny
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| adj.多刺的，棘手的 | |
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157
shrubs
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| 灌木( shrub的名词复数 ) | |
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158
aromatic
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|
| adj.芳香的，有香味的 | |
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159
gleaning
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| n.拾落穗，拾遗，落穗v.一点点地收集（资料、事实）( glean的现在分词 )；（收割后）拾穗 | |
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160
aspiration
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| n.志向，志趣抱负；渴望；(语)送气音；吸出 | |
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161
calamities
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| n.灾祸，灾难( calamity的名词复数 )；不幸之事 | |
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162
gem
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| n.宝石，珠宝；受爱戴的人 [同]jewel | |
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163
artistic
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| adj.艺术(家)的，美术(家)的；善于艺术创作的 | |
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164
esthetic
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| adj.美学的，审美的；悦目的，雅致的 | |
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165
worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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166
exhaled
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|
| v.呼出，发散出( exhale的过去式和过去分词 )；吐出（肺中的空气、烟等），呼气 | |
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167
industrious
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| adj.勤劳的，刻苦的，奋发的 | |
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168
regenerated
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| v.新生，再生( regenerate的过去式和过去分词 ) | |
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169
caresses
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| 爱抚，抚摸( caress的名词复数 ) | |
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vice
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| n.坏事；恶习；[pl.]台钳，老虎钳；adj.副的 | |
参考例句： |
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