In studying the morning crepuscules of Love, we have involuntarily outlined the first phases of Love. We have seen him timid and spasmodic, exerting himself between the swaddling clothes of infancy1 and the first weapons of arrogant2 youth, like a boy warrior3 armed with a wooden sword and a pop-gun. During the age of adolescence4 this sovereign affection shows the most sublime6 puerilities, the maddest hysterias, the most fanciful vows7 of an infinite without limits of time or space. Side by side with the most ideal aspirations9 we find, however, the impetuous and automatic outbreaking of the first lusty actions; and a youthful imagination, inflaming11 the first fevers of lust10, agitates12 and shakes the tender and fragile organism. Happy those who in the first storms of life find a friendly hand as a guide and solace13 to preserve them from thousands of dangers which threaten health and morality at the same time.
The first, impatient acts of lust in adolescence are generally followed in elect natures by a period of reaction, during which heroic vows of chastity are made together with extraordinary endeavors to learn to hate woman. Just at that time, in the diary of the boy who is about to become a man, we may read these vows and aspirations for chastity which I literally15 reproduce here for you:
" ... Tremendous dilemma16 of life; the cosmos17 less the woman—the woman less the cosmos."
"I have been able to pass an entire day without embracing a woman and without any fervid18 aspiration8 for[Pg 166] her; and yet I have passed a very happy day! Try and do without the evil-born race of Eve, for all time."
"I took a seat near a Creole young lady and found her beautiful, inebriating19, voluptuous20. I thought of a paradise of delights in looking at her, and wavered. The most Creole embrace in the world, however, is not worth the cosmic synthesis as I have conceived it and as I will expose it to men."
"No pleasure is shorter than the erotic delirium21; no sacrifice more fruitful of useful consequences than the disdain22 for this voluptuousness23."
"Instinct, with the fury of its power, is for you the outward manifestation24 of pleasure in its most attractive aspect; it is only a faculty25 of yours, and tends to draw into its whirlpool all your activity.
"It is only one of your faculties26 and that which you have in common with the lowest creatures at the bottom of the series of creation, and this faculty wants to be the first; the first and only for a few moments; but in these moments the least noble of your powers wants to, and can, take a great part of yourself, of your ego27. It is a sovereign who rules only for a few seconds, but who has power enough during the period of his reign5 to destroy half of the state and leave his throne upon a heap of ruins, firebrands and ashes; it is easy to destroy, but from a mass of ruins and ashes to rebuild a state is a hopeless task."
These few expressions are but the thousandth reproduction of a psychical28 phenomenon which is reiterated29 in all men when they pass from the threshold of adolescence into the gardens of youth. An historical fact and a proverb embodied30 this truth in two great monuments: in the Council of Trent those who voted for celibacy31 were the youngest priests; and the French language has a proverb which says: "If youth but knew; could age but do!"—a vote and a[Pg 167] proverb deserving a volume of meditations32, and springing forth33 from the deepest roots of the human heart.
Exuberance34 of forces prepares us for the battle; but, at the same time, it leaves us calm and serene35, because true force is always calm. Rarely a braggart36 is strong, and a frequent intimation of one's own energy is nearly always a symptom of decline and weakness. The invalid37 who fears death often says that he feels very well, even before being asked about his health, and endeavors to delude39 himself and others with respect to the danger that threatens him.
A young man is, in love, always more timid than an adult or an old man; and this fact originates from so many and mysterious causes as to occur in many animals as well. Birds, among others, the older they are, the quicker they go at their amorous40 undertaking41. A young man, however deep his love may be, still trembles. He is a ripe and fragrant42 fruit, but the rude contacts of the gardener and the store have not deprived him yet of his untouched varnish43. He has foregone the useless and too unequal struggles against love and flung himself into its arms; but he still trembles when the currents of the god pass through his body and cause his nerves to vibrate. He is a priest initiated44 into the mysteries of the temple, but still trembling when in the sanctum sanctorum, and a gentle and sublime timidity tempers in him the too virile45 expression of strength. Before our eyes we have one of the most sublime pictures of the moral world: the apex46 of beauty without the mannerism47 of pride, the maximum of strength without a shadow of convulsion; an ever lively force, a serene but definite energy, ready to spring, ready for action and reaction.
A young man with a good physical constitution belongs entirely48 to love, and love is the property of youth. All the energies of sentiment, all the powers of thought at that age are moulded by that sovereign affection, which absorbs and carries away everything into its hot and turbulent whirlpools. He is less than a eunuch who does not love at twenty, because even a eunuch can love, and there is an amorous sterility49 which has its seat in the brain and in the heart, and[Pg 168] which is more humiliating than any mutilation of organs, than any lack of functions. If, at twenty, a man does not encounter a woman in the social world, he loves the picture or statue of a woman, he loves the heroine of a story or of a poem, and the young girl adores the angels whose wings flutter around her virginal bed.
At twenty, one should possess the physical energy to love a hundred women, and even the most modest maiden50 finds in the air, at every step, a spark darting51 from her contact with a man. Notwithstanding, however, a gigantic and fruitful possibility of polygamy, man and woman are, in their robust52 youth, essentially53 monogamous, and in their most senseless idolatries they are still monotheists. One god, one temple, one religion only. One must be born with singular perversity54 to be polygamous from the first steps in love, and the young girl who already loves more than one man at a time must have been conceived in a bawdy-house by the kneading of the blood and the flesh of a bacchante.
Yet against this virtuous55, energetic, holy monogamy there rise on all sides enormous obstacles; formidable adversaries56 move against it from every quarter, opposing the first steps. Adam has found his Eve; Eve has seen her Adam; but in the embrace of those two lovers, how many enemies, how many barriers, how many abysses! Adam loves Eve; Eve loves Adam; what can be more simple, what affinity57 more intense, what affection more inevitable58 than their union? Still before they can embrace each other, these two unfortunate creatures must ask permission of prejudice, hypocrisy59, conventionalities, hygiene60, morality, religion, and above all, finance; and there is scarcely one chance out of a hundred that the answer will be a "yes" from all these superior authorities that have the right of vetoing their affection. The nightingale has seen and loved his modest companion; in the deep shadow of a mysterious alder61 he has sung to her his tenderest song and infused his love into her. Today they sleep, happy in their love, and tomorrow they will find flexuous branches and soft moss62 to weave their nest. No need of civil matrimony, of religious matrimony, of[Pg 169] financial matrimony. But woe63 to the man who shall rely upon nature to have his nest prepared! The morrow of his loves would be cursed by hunger; and scrofula and rachitis would kill his children, born of a union which lacked the consent of finance.
From the clash of two contrary forces there arises a decomposition64 of movements, a transformation65 of energies; and this phenomenon occurs in love when, pure, virginal, powerful and hardly issued from the hot bosom66 of nature, it finds the sharp rocks of social obstacles, and, like a wave, breaks against them, raises a mass of foam67 and withdraws dragging away a congeries of stones, splinters and mud scattered68 by the turbulent clashing of so many forces and resistances. Would fortune that in that first shock love should suffer nothing but sorrow! Tears have blessed thousands of loves and bathed them in a sweet dew; very few have they killed. But in the dashing of the first love against the cruel rock of social resistances many new forces, all of them ruthless, spring from the decomposition of the two contrary motions, and a thousand compromises with conscience stain in its swaddling clothes the new-born love, humiliating it under the shame of an original sin.
The very first compromise with his own conscience on the part of a pure and enamored youth, when prevented by society from being monogamous, is that of decomposing69 love into sentiment and voluptuousness; thus he strives to preserve his heart pure and to erect70 one temple only, while sacrifices are offered to lust on the hundred altars of the wandering Venus.
And still this decomposition of love seems to the most refined and most virtuous lovers a very wise move, a miracle of art, the ideal of morality coupled with the most urgent needs of a heart and senses; and after a few skirmishes and lamentations every one adapts himself to this compromise and tries to make himself as comfortable as possible, as though in an uncomfortable carriage in which one must journey for a long time. The most considerate, the most virtuous lovers, however, are continually looking forward to[Pg 170] the fortunate day when all hypocrisy will be eliminated and physical and moral loves united will give them the right to build a nest in which sentiment and voluptuousness will keep faithful company. And in the meantime we just go on between a reticence71 and a lie; the heart to the wife of another, the body to the courtesan.
Those young men who adapt themselves too easily to this ignominious72 and degrading compromise with their conscience are cruelly punished for their crime, since they will not know the richest and most splendid treasures of youthful love. Do not lie, do not betray; do not seek your love in the mire73, but in the sky; and then abandon your heart and senses to the wave that carries you to paradise. Inhale74 all the perfumes, pick all the flowers of a garden over which no winter breeze ever blows, and where for every petal75 that falls a hundred new corollas blossom. Be rich, be recklessly rich; be gods at least once in your life: nature concedes a day of spring even to the most miserable76 creature and weaves a garland on the head of the lowliest of men. Remember, there is no coffer in which an hour of sunlight can be kept, no artifice77 of chemical science that can preserve a blooming rose.
The fortunate young man who has not subjected his love to the process of decomposition we have described loves ardently78, recklessly, splendidly. His love is a sunny day in May, without clouds, without chills, without sorrows; it is a feast where weariness, fatigue80 and delusions81 are unknown. He lives because he loves, and he loves because he lives. He burns his incense82 to the goddess, but he is chaste83 and knows very little of lasciviousness84. He is sometimes so pure as to call a blush on the face of a woman who, being in her thirties, already loves too knowingly. He neither measures nor weighs; and who has ever dared to reduce to a mathematical formula the force of a thunderbolt or the kilogrammeters of an earthquake? And the loves of a young man are thunderbolts or earthquakes. A young man is not very jealous; he is less so, in any case, than the adult and the old; he is too[Pg 171] confident, too happy to doubt; and, besides, he has no time! His lips are wreathed in a perpetual smile; a golden ray of sunlight rests on his brow like a halo of bliss85. There is no tomorrow for him except under the form of a continuation of the happiness of today; he does not remember the past, and in good faith believes himself to have always loved his goddess, even when he did not know her. He believes in inborn86 loves, as the philosopher of old used to believe in congenital ideas. O happy youth!
If the young man is the most powerful, the most ardent79 lover, the adult is the most skillful. The use and abuse of life have somewhat dulled his spirit, almost extinguished the flames of passion; but no excessive impatience87, no needless timidity, no sudden explosions of desire oppose any obstacle to the blissful perfection of his loves. He loves with shrewdness, with passion, with a most subtle art; he is a hundred times more libertine88 than the youth, but also more delicate, richer in exquisite89 tastes belonging to the world of thought. The youthful lover is a nude90 and often ferocious91 savage92; the adult has become civilized93 from long experience and is clothed with the blandishments of his art. His most spontaneous sympathies are for unripe94 fruit, for the flowers still enclosed within the untouched and thorny95 calyx of innocence96 and ignorance; but he likes to love the independent woman as well, the widow and the matron; he is essentially eclectic. His joys are scarcer than in the days of youth, but they are more precious, because rendered more savory97 by a certain economy almost verging98 on avarice99. He knows that his hours are numbered and follows with a caress100 every coin he spends; before parting with it, he bestows101 upon it a look of affection and regret. Rich in memories, but poor in hopes, he concentrates all his cares, patience and attention on the present. He is the ablest, the wisest master of love; and when health and freshness of heart do not desert him, he can awaken102 ardent and lasting103 passions and preserve them for a long time. Woman much less than man is bent104 on inquiring about white hair and birth certificates; and if she[Pg 172] only feels that she is loved deeply and ardently, she willingly forgets half a score of years, and more, of the age of her companion.
In the love of the adult man for the young woman one feels always a benevolent105 and sympathetic protection, an almost paternal106 affection, full of tenderness and generous impulses. This characteristic tends to deprive mature love of some of the warmest and most voluptuous expansions, to cool down the volcanic107 explosions of youthful love; but the paternal affection, which might easily tend to become authority and eliminate the perfect equality between the two lovers, is tempered in adult man by a deep and hidden mistrust of himself.
The young man asks for love on his knees, but knows that he is legitimately108 entitled to it, and often from the humble109 position of a beggar of alms, prostrated110 in the dust, he leaps to his feet, demanding with the force of beauty, genius, passion, that which he could not obtain by humility111. A mature man, on the contrary, has lost many rights, and his requests are made with greater constraint112, with a reserve full of grace and delicacy113; he often implores114 with a tenderness so ardent and a tone so supplicatory115 that it is difficult to answer with a refusal. The continual alternation of an authority that teaches and an authority that implores gives the adult love the most characteristic hue116, the most conspicuous117 mark. And when poor nature, medicated by art, has succeeded in attaining118 love, the precious affection firmly fixes itself on it and thrusts its roots into the deepest recesses119 of the heart. The adult has tenacious120 passions, and none is more faithful in love than he; often, conditions being equal, he is the best husband, and not only through egotism does the bridegroom seek a bride a few years younger than himself. Man grows old later than woman, and two ignorant and very young people seldom wed14 without exposing themselves to the most serious dangers.
The woman of thirty, also, loves with modesty121, with deep tenderness, with religious fidelity122, with avaricious123 sagacity.
The man who is growing old is the trunk of a tree on[Pg 173] which every day a branch withers124, and from which every gust125 of wind detaches a handful of yellow leaves. When the entire tree is dead, then upon the ruins of love rises an implacable hatred126 for those who love and are loved; the cruel domestic inquisitions and a posthumous127, ridiculous ostentation128 of forced continence or mummified modesty will then poison the existence of the intolerant old man, who avenges129 himself upon the young people for his misfortune in not being longer able to love. It is an inexorable law which condemns130 those old men to mystic and wrathful meditations, because in all times and in all countries the last spark of lust serves to light the bilious131 taper132 on the altar of superstition133. Most unfortunate is the poor young girl who must have as a confidante of her first loves an irascible and bigoted134 old woman, to whom love is a synonym135 of lechery136 and affection a sin. Less monstrous137 and less cruel is the deformity of a Chinese foot than the contortions138 which a youthful love must undergo in the hooked and yellow clutches of intolerant bigotry139.
Man, however, is a tree so robust and vigorous that it rarely dies all at once, and in the old man there often remains140 flourishing the only branch of lust. It is then that the economy of the adult turns into real avarice, lust becomes lasciviousness, and love assumes unheard-of forms, worthy141 of Tiberius and Caligula. The lust of the old man, warmed by the stifling142 atmosphere of vice143, is like a mushroom produced by the fetid artifices144 of horticulture and bears fruits which give out in the distance the stench of the manure145 in which they were raised. Nor can the name of love be given to those lusts146, but they should be given that of erotic mercature, of prostitution of innocence to the calculus147 of probability of life, or to the expectation of an inheritance. And yet some powerful lovers maintain ghosts of desire until their extreme decrepitude148 and, like eels38, go on rubbing their frothy paunches in the hot mire of the lowest social strata149; to their last breath, with their ossified150 hands they strip of leaves the rosebushes and purchase at fabulous151 prices an "I love you" icier than snow, more deceitful than Tartufe.
[Pg 174]
The man of high type, too, can love until old age; but then, lust being spent, every right of conquest having been abandoned, love soars to the highest spheres of the ideal world and becomes a sublime contemplation of feminine beauty. Whether before the maiden and heroic greatness of Joan of Arc, or the startling sensuality of the statue of Phryne by Barzaghi, hearing the lively prattling152 of a girl of fourteen or at the side of a calm and plump matron, even a venerable old man, without any offense153 in words or acts, feels moved; and, perhaps, under the childlike or compassionate154 caresses155 of a woman, his eyes will fill with tears and, if he is a believer, he will invoke156 the benedictions157 of Heaven on the most beautiful half of the human family.
If even the old man can love a young woman, the old woman also can love a young man; but their love should be a serene contemplation of the beautiful, a suave158 remembrance of joys possessed159 for a long time and ardent aspirations for an ideal which is ever loved, because it is never attained160. Even the white-haired old man can, without offending the modesty of her who cannot be his any more, caress with paternal affection the curls of Eve, adore in her the most splendid manifestation of the esthetic161 forces of nature, warm his cold imagination again at the ardent fire of others' loves; and, without envy and without regrets, but with sweet satisfaction he can say: "I, too, have done my duty; do yours now. I, too, have loved without sowing the seeds of remorse162 for my old age; try you, and follow my example!"
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1
infancy
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| n.婴儿期；幼年期；初期 | |
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arrogant
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| adj.傲慢的，自大的 | |
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warrior
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| n.勇士，武士，斗士 | |
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adolescence
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| n.青春期，青少年 | |
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reign
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| n.统治时期，统治，支配，盛行；v.占优势 | |
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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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vows
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| 誓言( vow的名词复数 )； 郑重宣布，许愿 | |
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aspiration
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| n.志向，志趣抱负；渴望；(语)送气音；吸出 | |
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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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lust
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| n.性(淫)欲；渴(欲)望；vi.对…有强烈的欲望 | |
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inflaming
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| v.（使）变红，发怒，过热( inflame的现在分词 ) | |
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agitates
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| 搅动( agitate的第三人称单数 )； 激怒； 使焦虑不安； （尤指为法律、社会状况的改变而）激烈争论 | |
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solace
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| n.安慰；v.使快乐；vt.安慰(物)，缓和 | |
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wed
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| v.娶，嫁，与…结婚 | |
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literally
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| adv.照字面意义，逐字地；确实 | |
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dilemma
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| n.困境，进退两难的局面 | |
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cosmos
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| n.宇宙；秩序，和谐 | |
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fervid
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| adj.热情的；炽热的 | |
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inebriating
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| vt.使酒醉，灌醉（inebriate的现在分词形式） | |
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voluptuous
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| adj.肉欲的，骄奢淫逸的 | |
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delirium
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| n. 神智昏迷,说胡话;极度兴奋 | |
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disdain
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| n.鄙视，轻视；v.轻视，鄙视，不屑 | |
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voluptuousness
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| n.风骚，体态丰满 | |
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manifestation
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| n.表现形式；表明；现象 | |
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faculty
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| n.才能；学院，系；(学院或系的)全体教学人员 | |
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faculties
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| n.能力( faculty的名词复数 )；全体教职员；技巧；院 | |
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ego
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| n.自我，自己，自尊 | |
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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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reiterated
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| 反复地说，重申( reiterate的过去式和过去分词 ) | |
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embodied
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| v.表现( embody的过去式和过去分词 )；象征；包括；包含 | |
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celibacy
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| n.独身(主义) | |
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meditations
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| 默想( meditation的名词复数 )； 默念； 沉思； 冥想 | |
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forth
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| adv.向前；向外，往外 | |
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exuberance
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| n.丰富；繁荣 | |
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serene
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| adj. 安详的，宁静的，平静的 | |
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braggart
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| n.吹牛者；adj.吹牛的，自夸的 | |
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invalid
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| n.病人，伤残人；adj.有病的，伤残的；无效的 | |
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eels
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| abbr. 电子发射器定位系统（=electronic emitter location system） | |
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delude
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| vt.欺骗；哄骗 | |
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amorous
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| adj.多情的；有关爱情的 | |
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undertaking
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| n.保证，许诺，事业 | |
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fragrant
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| adj.芬香的，馥郁的，愉快的 | |
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varnish
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| n.清漆；v.上清漆；粉饰 | |
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initiated
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| n. 创始人 adj. 新加入的 vt. 开始，创始，启蒙，介绍加入 | |
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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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apex
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| n.顶点，最高点 | |
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mannerism
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| n.特殊习惯，怪癖 | |
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48
entirely
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| ad.全部地，完整地；完全地，彻底地 | |
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49
sterility
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| n.不生育，不结果，贫瘠，消毒，无菌 | |
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maiden
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| n.少女，处女；adj.未婚的，纯洁的，无经验的 | |
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darting
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| v.投掷，投射( dart的现在分词 )；向前冲，飞奔 | |
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52
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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53
essentially
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| adv.本质上，实质上，基本上 | |
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54
perversity
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| n.任性；刚愎自用 | |
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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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56
adversaries
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| n.对手，敌手( adversary的名词复数 ) | |
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57
affinity
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| n.亲和力，密切关系 | |
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58
inevitable
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| adj.不可避免的，必然发生的 | |
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59
hypocrisy
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| n.伪善，虚伪 | |
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60
hygiene
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| n.健康法，卫生学 （a.hygienic） | |
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61
alder
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| n.赤杨树 | |
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62
moss
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| n.苔，藓，地衣 | |
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63
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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64
decomposition
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| n. 分解, 腐烂, 崩溃 | |
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65
transformation
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| n.变化；改造；转变 | |
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66
bosom
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| n.胸，胸部；胸怀；内心；adj.亲密的 | |
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67
foam
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| v./n.泡沫，起泡沫 | |
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68
scattered
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| adj.分散的，稀疏的；散步的；疏疏落落的 | |
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69
decomposing
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| 腐烂( decompose的现在分词 )； （使）分解； 分解（某物质、光线等） | |
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70
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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71
reticence
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| n.沉默，含蓄 | |
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72
ignominious
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| adj.可鄙的，不光彩的，耻辱的 | |
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73
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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74
inhale
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| v.吸入(气体等)，吸(烟) | |
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75
petal
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| n.花瓣 | |
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76
miserable
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| adj.悲惨的，痛苦的；可怜的，糟糕的 | |
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77
artifice
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| n.妙计，高明的手段；狡诈，诡计 | |
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78
ardently
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| adv.热心地，热烈地 | |
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79
ardent
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| adj.热情的，热烈的，强烈的，烈性的 | |
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80
fatigue
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| n.疲劳，劳累 | |
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81
delusions
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| n.欺骗( delusion的名词复数 )；谬见；错觉；妄想 | |
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82
incense
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| v.激怒；n.香，焚香时的烟，香气 | |
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83
chaste
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| adj.贞洁的；有道德的；善良的；简朴的 | |
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84
lasciviousness
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85
bliss
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| n.狂喜，福佑，天赐的福 | |
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86
inborn
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| adj.天生的，生来的，先天的 | |
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87
impatience
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| n.不耐烦，急躁 | |
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88
libertine
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| n.淫荡者；adj.放荡的，自由思想的 | |
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89
exquisite
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| adj.精美的；敏锐的；剧烈的，感觉强烈的 | |
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90
nude
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| adj.裸体的；n.裸体者，裸体艺术品 | |
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91
ferocious
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| adj.凶猛的，残暴的，极度的，十分强烈的 | |
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92
savage
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| adj.野蛮的；凶恶的，残暴的；n.未开化的人 | |
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93
civilized
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| a.有教养的，文雅的 | |
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94
unripe
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| adj.未成熟的；n.未成熟 | |
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95
thorny
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| adj.多刺的，棘手的 | |
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96
innocence
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| n.无罪；天真；无害 | |
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97
savory
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| adj.风味极佳的，可口的，味香的 | |
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98
verging
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| 接近，逼近（verge的现在分词形式） | |
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99
avarice
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| n.贪婪；贪心 | |
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100
caress
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| vt./n.爱抚，抚摸 | |
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101
bestows
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| 赠给，授予( bestow的第三人称单数 ) | |
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102
awaken
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| vi.醒，觉醒；vt.唤醒，使觉醒，唤起，激起 | |
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103
lasting
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| adj.永久的，永恒的；vbl.持续，维持 | |
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104
bent
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| n.爱好，癖好；adj.弯的；决心的，一心的 | |
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105
benevolent
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| adj.仁慈的，乐善好施的 | |
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106
paternal
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| adj.父亲的，像父亲的，父系的，父方的 | |
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107
volcanic
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| adj.火山的；象火山的；由火山引起的 | |
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108
legitimately
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| ad.合法地；正当地，合理地 | |
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109
humble
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| adj.谦卑的，恭顺的；地位低下的；v.降低，贬低 | |
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110
prostrated
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| v.使俯伏，使拜倒( prostrate的过去式和过去分词 )；（指疾病、天气等）使某人无能为力 | |
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111
humility
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| n.谦逊，谦恭 | |
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112
constraint
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| n.(on)约束，限制；限制(或约束)性的事物 | |
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113
delicacy
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| n.精致，细微，微妙，精良；美味，佳肴 | |
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114
implores
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| 恳求或乞求（某人）( implore的第三人称单数 ) | |
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115
supplicatory
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| adj.恳求的，祈愿的 | |
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116
hue
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| n.色度；色调；样子 | |
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117
conspicuous
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| adj.明眼的，惹人注目的；炫耀的，摆阔气的 | |
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118
attaining
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| （通常经过努力）实现( attain的现在分词 )； 达到； 获得； 达到（某年龄、水平、状况） | |
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119
recesses
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| n.壁凹( recess的名词复数 )；（工作或业务活动的）中止或暂停期间；学校的课间休息；某物内部的凹形空间v.把某物放在墙壁的凹处( recess的第三人称单数 )；将（墙）做成凹形，在（墙）上做壁龛；休息，休会，休庭 | |
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120
tenacious
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| adj.顽强的，固执的，记忆力强的，粘的 | |
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121
modesty
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| n.谦逊，虚心，端庄，稳重，羞怯，朴素 | |
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122
fidelity
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| n.忠诚，忠实；精确 | |
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123
avaricious
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| adj.贪婪的，贪心的 | |
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124
withers
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| 马肩隆 | |
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125
gust
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| n.阵风，突然一阵（雨、烟等），（感情的）迸发 | |
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126
hatred
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| n.憎恶，憎恨，仇恨 | |
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127
posthumous
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| adj.遗腹的；父亡后出生的；死后的，身后的 | |
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128
ostentation
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| n.夸耀，卖弄 | |
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129
avenges
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| v.为…复仇，报…之仇( avenge的第三人称单数 )；为…报复 | |
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130
condemns
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| v.（通常因道义上的原因而）谴责( condemn的第三人称单数 )；宣判；宣布…不能使用；迫使…陷于不幸的境地 | |
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131
bilious
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| adj.胆汁过多的；易怒的 | |
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132
taper
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| n.小蜡烛，尖细，渐弱；adj.尖细的；v.逐渐变小 | |
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133
superstition
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| n.迷信，迷信行为 | |
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134
bigoted
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| adj.固执己见的，心胸狭窄的 | |
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135
synonym
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| n.同义词，换喻词 | |
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136
lechery
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| n.好色；淫荡 | |
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137
monstrous
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| adj.巨大的；恐怖的；可耻的，丢脸的 | |
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138
contortions
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| n.扭歪，弯曲；扭曲，弄歪，歪曲( contortion的名词复数 ) | |
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139
bigotry
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| n.偏见，偏执，持偏见的行为[态度]等 | |
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140
remains
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| n.剩余物，残留物；遗体，遗迹 | |
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141
worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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142
stifling
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| a.令人窒息的 | |
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143
vice
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| n.坏事；恶习；[pl.]台钳，老虎钳；adj.副的 | |
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144
artifices
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| n.灵巧( artifice的名词复数 )；诡计；巧妙办法；虚伪行为 | |
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145
manure
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| n.粪，肥，肥粒；vt.施肥 | |
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146
lusts
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| 贪求（lust的第三人称单数形式） | |
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147
calculus
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| n.微积分；结石 | |
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148
decrepitude
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| n.衰老；破旧 | |
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149
strata
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| n.地层（复数）；社会阶层 | |
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150
ossified
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| adj.已骨化[硬化]的v.骨化，硬化，使僵化( ossify的过去式和过去分词 ) | |
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151
fabulous
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| adj.极好的；极为巨大的；寓言中的，传说中的 | |
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152
prattling
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| v.（小孩般）天真无邪地说话( prattle的现在分词 )；发出连续而无意义的声音；闲扯；东拉西扯 | |
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153
offense
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| n.犯规，违法行为；冒犯，得罪 | |
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154
compassionate
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| adj.有同情心的，表示同情的 | |
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155
caresses
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| 爱抚，抚摸( caress的名词复数 ) | |
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156
invoke
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| v.求助于(神、法律)；恳求，乞求 | |
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157
benedictions
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| n.祝福( benediction的名词复数 )；（礼拜结束时的）赐福祈祷；恩赐；（大写）（罗马天主教）祈求上帝赐福的仪式 | |
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158
suave
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| adj.温和的；柔和的；文雅的 | |
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159
possessed
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| adj.疯狂的；拥有的，占有的 | |
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160
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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161
esthetic
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| adj.美学的，审美的；悦目的，雅致的 | |
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162
remorse
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| n.痛恨，悔恨，自责 | |
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