What offends me in this rich man passing in his carriage, is not his equipage, his dress, or the number and splendor8 of his retinue9: it is his contempt. That he possesses a great fortune does not disturb me, unless I am badly disposed: but that he splashes me with mud, drives over my body, shows by his whole attitude that I count for nothing in his eyes because I am not rich like himself—this is what disturbs me, and righteously. He heaps suffering upon me needlessly. He humiliates10 and insults me gratuitously11. It is not what is vulgar within me, but what is noblest that asserts itself in the face of this offensive pride. Do not accuse me of envy; I feel none; it is my manhood that is wounded. We need not search far to illustrate12 these ideas. Every man of any acquaintance with life has had numerous experiences which will justify13 our dictum in his eyes. In certain communities devoted14 to material interests, the pride of wealth dominates to such a degree that men are quoted like values in the stock market. The esteem15 in [153]which a man is held is proportionate to the contents of his strong box. Here "Society" is made up of big fortunes, the middle class of medium fortunes. Then come people who have little, then those who have nothing. All intercourse16 is regulated by this principle. And the relatively17 rich man who has shown his disdain18 for those less opulent, is crushed in turn by the contempt of his superiors in fortune. So the madness of comparison rages from the summit to the base. Such an atmosphere is ready to perfection for the nurture19 of the worst feeling; yet it is not wealth, but the spirit of the wealthy that must be arraigned20.
Many rich men are free from this gross conception—especially is this true of those who from father to son are accustomed to ease—yet they sometimes forget that there is a certain delicacy21 in not making contrasts too marked. Suppose there is no wrong in enjoying a large superfluity: is it indispensable to display it, to wound the eyes of those who lack necessities, to flaunt22 one's magnificence at the doors of poverty? Good taste and a sort of modesty23 always hinder a well man from talking of his fine appetite, his sound sleep, his exuberance24 of spirits, in the presence of one dying of consumption. [154]Many of the rich do not exercise this tact25, and so are greatly wanting in pity and discretion26. Are they not unreasonable27 to complain of envy, after having done everything to provoke it?
But the greatest lack is that want of discernment which leads men to ground their pride in their fortune. To begin with, it is a childish confusion of thought to consider wealth as a personal quality; it would be hard to find a more ingenuous28 fashion of deceiving one's self as to the relative value of the container and the thing contained. I have no wish to dwell on this question: it is too painful. And yet one cannot resist saying to those concerned: "Take care, do not confound what you possess with what you are. Go learn to know the under side of worldly splendor, that you may feel its moral misery29 and its puerility30." The traps pride sets for us are too ridiculous. We should distrust association with a thing that make us hateful to our neighbors and robs us of clearness of vision.
He who yields to the pride of riches, forgets this other point, the most important of all—that possession is a public trust. Without doubt, individual wealth is as legitimate31 as individual existence and liberty. These things are inseparable, and it is a [155]dream pregnant with dangers that offers battle to such fundamentals of life. But the individual touches society at every point, and all he does should be done with the whole in view. Possession, then, is less a privilege of which to be proud than a charge whose gravity should be felt. As there is an apprenticeship32, often very difficult to serve, for the exercise of every social office, so this profession we call wealth demands an apprenticeship. To know how to be rich is an art, and one of the least easy of arts to master. Most people, rich and poor alike, imagine that in opulence33 one has nothing to do but to take life easy. That is why so few men know how to be rich. In the hands of too many, wealth, according to the genial34 and redoubtable35 comparison of Luther, is like a harp36 in the hoofs37 of an ass3. They have no idea of the manner of its use.
So when we encounter a man at once rich and simple, that is to say, who considers his wealth as a means of fulfilling his mission in the world, we should offer him our homage38, for he is surely mark-worthy39. He has surmounted40 obstacles, borne trials, and triumphed in temptations both gross and subtle. He does not fail to discriminate41 between the contents of his pocketbook and the contents of his [156]head or heart, and he does not estimate his fellow-men in figures. His exceptional position, instead of exalting42 him, makes him humble43, for he is very sensible of how far he falls short of reaching the level of his duty. He has remained a man—that says it all. He is accessible, helpful, and far from making of his wealth a barrier to separate him from other men, he makes it a means for coming nearer and nearer to them. Although the profession of riches has been so dishonored by the selfish and the proud, such a man as this always makes his worth felt by everyone not devoid44 of a sense of justice. Each of us who comes in contact with him and sees him live, is forced to look within and ask himself the question, "What would become of me in such a situation? Should I keep this modesty, this naturalness, this uprightness which uses its own as though it belonged to others?" So long as there is a human society in the world, so long as there are bitterly conflicting interests, so long as envy and egoism exist on the earth, nothing will be worthier45 of honor than wealth permeated46 by the spirit of simplicity47. And it will do more than make itself forgiven; it will make itself beloved.
MORE[157] dangerous than pride inspired by wealth is that inspired by power, and I mean by the word every prerogative48 that one man has over another, be it unlimited49 or restricted. I see no means of preventing the existence in the world of men of unequal authority. Every organism supposes a hierarchy50 of powers—we shall never escape from that law. But I fear that if the love of power is so wide-spread, the spirit of power is almost impossible to find. From wrong understanding and misuse51 of it, those who keep even a fraction of authority almost everywhere succeed in compromising it.
Power exercises a great influence over him who holds it. A head must be very well balanced not to be disturbed by it. The sort of dementia which took possession of the Roman emperors in the time of their world-wide rule, is a universal malady52 whose symptoms belong to all times. In every man there sleeps a tyrant53, awaiting only a favorable occasion for waking. Now the tyrant is the worst enemy of authority, because he furnishes us its intolerable caricature, whence come a multitude of social complications, collisions and hatreds54. Every man who says to those dependent on him: "Do [158]this because it is my will and pleasure," does ill. There is within each one of us something that invites us to resist personal power, and this something is very respectable. For at bottom we are equal, and there is no one who has the right to exact obedience56 from me because he is he and I am I: if he does so, his command degrades me, and I have no right to suffer myself to be degraded.
One must have lived in schools, in work-shops, in the army, in Government offices, he must have closely followed the relations between masters and servants, have observed a little everywhere where the supremacy57 of man exercises itself over man, to form any idea of the injury done by those who use power arrogantly59. Of every free soul they make a slave soul, which is to say the soul of a rebel. And it appears that this result, with its social disaster, is most certain when he who commands is least removed from the station of him who obeys. The most implacable tyrant is the tyrant himself under authority. Foremen and overseers put more violence into their dealings than superintendents60 and employers. The corporal is generally harsher than the colonel. In certain families where madam has not much more education than her maid, the [159]relations between them are those of the convict and his warder. And woe61 everywhere to him who falls into the hands of a subaltern drunk with his authority!
We forget that the first duty of him who exercises power is humility62. Haughtiness63 is not authority. It is not we who are the law; the law is over our heads. We only interpret it, but to make it valid64 in the eyes of others, we must first be subject to it ourselves. To command and to obey in the society of men, are after all but two forms of the same virtue65—voluntary servitude. If you are not obeyed, it is generally because you have not yourself obeyed first.
The secret of moral ascendancy66 rests with those who rule with simplicity. They soften67 by the spirit the harshness of the fact. Their authority is not in shoulder-straps, titles or disciplinary measures. They make use of neither ferule nor threats, yet they achieve everything. Why? Because we feel that they are themselves ready for everything. That which confers upon a man the right to demand of another the sacrifice of his time, his money, his passions, even his life, is not only that he is resolved upon all these sacrifices himself, but [160]that he has made them in advance. In the command of a man animated68 by this spirit of renunciation, there is a mysterious force which communicates itself to him who is to obey, and helps him do his duty.
In all the provinces of human activity there are chiefs who inspire, strengthen, magnetize their soldiers: under their direction the troops do prodigies69. With them one feels himself capable of any effort, ready to go through fire, as the saying has it; and if he goes, it is with enthusiasm.
BUT the pride of the exalted70 is not the only pride; there is also the pride of the humble—this arrogance71 of underlings, fit pendant to that of the great. The root of these two prides is the same. It is not alone that lofty and imperious being, the man who says, "I am the law," that provokes insurrection by his very attitude; it is also that pig-headed subaltern who will not admit that there is anything beyond his knowledge.
There are really many people who find all superiority irritating. For them, every piece of advice is an offense73, every criticism an imposition, every [161]order an outrage74 on their liberty. They would not know how to submit to rule. To respect anything or anybody would seem to them a mental aberration75. They say to people after their fashion: "Beyond us there is nothing."
To the family of the proud belong also those difficult and supersensitive people who in humble life find that their superiors never do them fitting honor, whom the best and most kindly76 do not succeed in satisfying, and who go about their duties with the air of a martyr77. At bottom these disaffected78 minds have too much misplaced self-respect. They do not know how to fill their place simply, but complicate79 their life and that of others by unreasonable demands and morbid80 suspicions.
When one takes the trouble to study men at short range, he is surprised to find that pride has so many lurking-places among those who are by common consent called the humble. So powerful is this vice72, that it arrives at forming round those who live in the most modest circumstances a wall which isolates81 them from their neighbors. There they are, intrenched, barricaded82 with their ambitions and their contempts, as inaccessible83 as the powerful of earth behind their aristocratic prejudices. Obscure or [162]illustrious, pride wraps itself in its dark royalty84 of enmity to the human race. It is the same in misery and in high places—solitary and impotent, on guard against everybody, embroiling85 everything. And the last word about it is always this: If there is so much hostility86 and hatred55 between different classes of men, it is due less to exterior87 conditions than to an interior fatality88. Conflicting interests and differences of situation dig ditches between us, it is true, but pride transforms the ditches into gulfs, and in reality it is pride alone which cries from brink89 to brink: "There is nothing in common between you and us."
WE have not finished with pride, but it is impossible to picture it under all its forms. I feel most resentful against it when it meddles90 with knowledge and appropriates that. We owe our knowledge to our fellows, as we do our riches and power. It is a social force which ought to be of service to everybody, and it can only be so when those who know remain sympathetically near to those who know not. When knowledge is turned into a tool for ambition, it destroys itself.
[163]And what shall we say of the pride of good men? for it exists, and makes even virtue hateful. The just who repent91 them of the evil others do, remain in brotherhood92 and social rectitude. But the just who despise others for their faults and misdeeds, cut themselves off from humanity, and their goodness, descended93 to the rank of an ornament94 for their vanity, becomes like those riches which kindness does not inform, like authority untempered by the spirit of obedience. Like proud wealth and arrogant58 power, supercilious95 virtue also is detestable. It fosters in man traits and an attitude provocative96 of I know not what. The sight of it repels97 instead of attracting, and those whom it deigns98 to distinguish with its benefits feel as though they had been slapped in the face.
To resume and conclude, it is an error to think that our advantages, whatever they are, should be put to the service of our vanity. Each of them constitutes for him who enjoys it an obligation and not a reason for vainglory. Material wealth, power, knowledge, gifts of the heart and mind, become so much cause for discord99 when they serve to nourish pride. They remain beneficent only so long as they are the source of modesty in those who possess them.
[164]Let us be humble if we have great possessions, for that proves that we are great debtors100: all that a man has he owes to someone, and are we sure of being able to pay our debts?
Let us be humble if we sit in high places and hold the fate of others in our hands; for no clear-sighted man can fail to be sensible of unfitness for so grave a r?le.
Let us be humble if we have much knowledge, for it only serves to better show the vastness of the unknown, and to compare the little we have discovered for ourselves with the amplitude101 of that which we owe to the pains of others.
And, above all, let us be humble if we are virtuous102, since no one should be more sensible of his defects than he whose conscience is illumined, and since he more than anyone else should feel the need of charity toward evil-doers, even of suffering in their stead.
AND what about the necessary distinctions in life?" someone may ask. "As a result of your simplifications, are you not going to destroy that sense of the difference between men which must be maintained if society exists at all?"
[165]I have no mind to suppress distinctions and differences. But I think that what distinguishes a man is not found in his social rank, his occupation, his dress or his fortune, but solely103 in himself. More than any other our own age has pricked104 the vain bubble of purely105 outward greatness. To be somebody at present, it does not suffice to wear the mantle106 of an emperor or a royal crown: what honor is there in wielding107 power through gold lace, a coat of arms or a ribbon? Not that visible signs are to be despised; they have their meaning and use, but on condition that they cover something and not a vacuum. The moment they cease to stand for realities, they become useless and dangerous. The only true distinction is superior worth. If you would have social rank duly respected, you must begin by being worthy of the rank that is your own; otherwise you help to bring it into hatred and contempt. It is unhappily too true that respect is diminishing among us, and it certainly is not from a lack of lines drawn108 round those who wish to be respected. The root of the evil is in the mistaken idea that high station exempts109 him who holds it from observing the common obligations of life. As we rise, we believe that we free ourselves from the law, forgetting [166]that the spirit of obedience and humility should grow with our possessions and power. So it comes about that those who demand the most homage make the least effort to merit the homage they demand. This is why respect is diminishing.
The sole distinction necessary is the wish to become better. The man who strives to be better becomes more humble, more approachable, more friendly even with those who owe him allegiance. But as he gains by being better known, he loses nothing in distinction, and he reaps the more respect in that he has sown the less pride.
点击
收听单词发音
收听单词发音 |
1
serener
|
|
| serene（沉静的，宁静的，安宁的）的比较级形式 | |
参考例句： |
|
|
|
|
|
2
inevitably
|
|
| adv.不可避免地；必然发生地 | |
参考例句： |
|
|
|
|
3
ass
|
|
| n.驴；傻瓜，蠢笨的人 | |
参考例句： |
|
|
|
|
4
manifestations
|
|
| n.表示，显示（manifestation的复数形式） | |
参考例句： |
|
|
|
|
5
embroil
|
|
| vt.拖累；牵连；使复杂 | |
参考例句： |
|
|
|
|
6
idyllic
|
|
| adj.质朴宜人的，田园风光的 | |
参考例句： |
|
|
|
|
7
reigning
|
|
| adj.统治的，起支配作用的 | |
参考例句： |
|
|
|
|
8
splendor
|
|
| n.光彩；壮丽，华丽；显赫，辉煌 | |
参考例句： |
|
|
|
|
9
retinue
|
|
| n.侍从；随员 | |
参考例句： |
|
|
|
|
10
humiliates
|
|
| 使蒙羞，羞辱，使丢脸( humiliate的第三人称单数 ) | |
参考例句： |
|
|
|
|
11
gratuitously
|
|
| 平白 | |
参考例句： |
|
|
|
|
12
illustrate
|
|
| v.举例说明，阐明；图解，加插图 | |
参考例句： |
|
|
|
|
13
justify
|
|
| vt.证明…正当(或有理)，为…辩护 | |
参考例句： |
|
|
|
|
14
devoted
|
|
| adj.忠诚的，忠实的，热心的，献身于...的 | |
参考例句： |
|
|
|
|
15
esteem
|
|
| n.尊敬，尊重；vt.尊重，敬重；把…看作 | |
参考例句： |
|
|
|
|
16
intercourse
|
|
| n.性交；交流，交往，交际 | |
参考例句： |
|
|
|
|
17
relatively
|
|
| adv.比较...地，相对地 | |
参考例句： |
|
|
|
|
18
disdain
|
|
| n.鄙视，轻视；v.轻视，鄙视，不屑 | |
参考例句： |
|
|
|
|
19
nurture
|
|
| n.养育，照顾，教育；滋养，营养品；vt.养育，给与营养物，教养，扶持 | |
参考例句： |
|
|
|
|
20
arraigned
|
|
| v.告发( arraign的过去式和过去分词 )；控告；传讯；指责 | |
参考例句： |
|
|
|
|
21
delicacy
|
|
| n.精致，细微，微妙，精良；美味，佳肴 | |
参考例句： |
|
|
|
|
22
flaunt
|
|
| vt.夸耀，夸饰 | |
参考例句： |
|
|
|
|
23
modesty
|
|
| n.谦逊，虚心，端庄，稳重，羞怯，朴素 | |
参考例句： |
|
|
|
|
24
exuberance
|
|
| n.丰富；繁荣 | |
参考例句： |
|
|
|
|
25
tact
|
|
| n.机敏，圆滑，得体 | |
参考例句： |
|
|
|
|
26
discretion
|
|
| n.谨慎；随意处理 | |
参考例句： |
|
|
|
|
27
unreasonable
|
|
| adj.不讲道理的，不合情理的，过度的 | |
参考例句： |
|
|
|
|
28
ingenuous
|
|
| adj.纯朴的，单纯的；天真的；坦率的 | |
参考例句： |
|
|
|
|
29
misery
|
|
| n.痛苦，苦恼，苦难；悲惨的境遇，贫苦 | |
参考例句： |
|
|
|
|
30
puerility
|
|
| n.幼稚，愚蠢；幼稚、愚蠢的行为、想法等 | |
参考例句： |
|
|
|
|
31
legitimate
|
|
| adj.合法的，合理的，合乎逻辑的；v.使合法 | |
参考例句： |
|
|
|
|
32
apprenticeship
|
|
| n.学徒身份；学徒期 | |
参考例句： |
|
|
|
|
33
opulence
|
|
| n.财富，富裕 | |
参考例句： |
|
|
|
|
34
genial
|
|
| adj.亲切的，和蔼的，愉快的，脾气好的 | |
参考例句： |
|
|
|
|
35
redoubtable
|
|
| adj.可敬的；可怕的 | |
参考例句： |
|
|
|
|
36
harp
|
|
| n.竖琴；天琴座 | |
参考例句： |
|
|
|
|
37
hoofs
|
|
| n.（兽的）蹄，马蹄( hoof的名词复数 )v.（兽的）蹄，马蹄( hoof的第三人称单数 ) | |
参考例句： |
|
|
|
|
38
homage
|
|
| n.尊敬，敬意，崇敬 | |
参考例句： |
|
|
|
|
39
worthy
|
|
| adj.(of)值得的，配得上的；有价值的 | |
参考例句： |
|
|
|
|
40
surmounted
|
|
| 战胜( surmount的过去式和过去分词 )； 克服（困难）； 居于…之上； 在…顶上 | |
参考例句： |
|
|
|
|
41
discriminate
|
|
| v.区别，辨别，区分；有区别地对待 | |
参考例句： |
|
|
|
|
42
exalting
|
|
| a.令人激动的，令人喜悦的 | |
参考例句： |
|
|
|
|
43
humble
|
|
| adj.谦卑的，恭顺的；地位低下的；v.降低，贬低 | |
参考例句： |
|
|
|
|
44
devoid
|
|
| adj.全无的，缺乏的 | |
参考例句： |
|
|
|
|
45
worthier
|
|
| 应得某事物( worthy的比较级 )； 值得做某事； 可尊敬的； 有（某人或事物）的典型特征 | |
参考例句： |
|
|
|
|
46
permeated
|
|
| 弥漫( permeate的过去式和过去分词 )； 遍布； 渗入； 渗透 | |
参考例句： |
|
|
|
|
47
simplicity
|
|
| n.简单，简易；朴素；直率，单纯 | |
参考例句： |
|
|
|
|
48
prerogative
|
|
| n.特权 | |
参考例句： |
|
|
|
|
49
unlimited
|
|
| adj.无限的，不受控制的，无条件的 | |
参考例句： |
|
|
|
|
50
hierarchy
|
|
| n.等级制度；统治集团，领导层 | |
参考例句： |
|
|
|
|
51
misuse
|
|
| n.误用，滥用；vt.误用，滥用 | |
参考例句： |
|
|
|
|
52
malady
|
|
| n.病，疾病(通常做比喻) | |
参考例句： |
|
|
|
|
53
tyrant
|
|
| n.暴君，专制的君主，残暴的人 | |
参考例句： |
|
|
|
|
54
hatreds
|
|
| n.仇恨，憎恶( hatred的名词复数 )；厌恶的事 | |
参考例句： |
|
|
|
|
55
hatred
|
|
| n.憎恶，憎恨，仇恨 | |
参考例句： |
|
|
|
|
56
obedience
|
|
| n.服从，顺从 | |
参考例句： |
|
|
|
|
57
supremacy
|
|
| n.至上；至高权力 | |
参考例句： |
|
|
|
|
58
arrogant
|
|
| adj.傲慢的，自大的 | |
参考例句： |
|
|
|
|
59
arrogantly
|
|
| adv.傲慢地 | |
参考例句： |
|
|
|
|
60
superintendents
|
|
| 警长( superintendent的名词复数 )； （大楼的）管理人； 监管人； （美国）警察局长 | |
参考例句： |
|
|
|
|
61
woe
|
|
| n.悲哀，苦痛，不幸，困难；int.用来表达悲伤或惊慌 | |
参考例句： |
|
|
|
|
62
humility
|
|
| n.谦逊，谦恭 | |
参考例句： |
|
|
|
|
63
haughtiness
|
|
| n.傲慢；傲气 | |
参考例句： |
|
|
|
|
64
valid
|
|
| adj.有确实根据的；有效的；正当的，合法的 | |
参考例句： |
|
|
|
|
65
virtue
|
|
| n.德行，美德；贞操；优点；功效，效力 | |
参考例句： |
|
|
|
|
66
ascendancy
|
|
| n.统治权，支配力量 | |
参考例句： |
|
|
|
|
67
soften
|
|
| v.(使)变柔软；(使)变柔和 | |
参考例句： |
|
|
|
|
68
animated
|
|
| adj.生气勃勃的，活跃的，愉快的 | |
参考例句： |
|
|
|
|
69
prodigies
|
|
| n.奇才，天才（尤指神童）( prodigy的名词复数 ) | |
参考例句： |
|
|
|
|
70
exalted
|
|
| adj.(地位等)高的，崇高的；尊贵的，高尚的 | |
参考例句： |
|
|
|
|
71
arrogance
|
|
| n.傲慢，自大 | |
参考例句： |
|
|
|
|
72
vice
|
|
| n.坏事；恶习；[pl.]台钳，老虎钳；adj.副的 | |
参考例句： |
|
|
|
|
73
offense
|
|
| n.犯规，违法行为；冒犯，得罪 | |
参考例句： |
|
|
|
|
74
outrage
|
|
| n.暴行，侮辱，愤怒；vt.凌辱，激怒 | |
参考例句： |
|
|
|
|
75
aberration
|
|
| n.离开正路，脱离常规，色差 | |
参考例句： |
|
|
|
|
76
kindly
|
|
| adj.和蔼的，温和的，爽快的；adv.温和地，亲切地 | |
参考例句： |
|
|
|
|
77
martyr
|
|
| n.烈士，殉难者；vt.杀害，折磨，牺牲 | |
参考例句： |
|
|
|
|
78
disaffected
|
|
| adj.（政治上）不满的，叛离的 | |
参考例句： |
|
|
|
|
79
complicate
|
|
| vt.使复杂化，使混乱，使难懂 | |
参考例句： |
|
|
|
|
80
morbid
|
|
| adj.病的；致病的；病态的；可怕的 | |
参考例句： |
|
|
|
|
81
isolates
|
|
| v.使隔离( isolate的第三人称单数 )；将…剔出（以便看清和单独处理）；使（某物质、细胞等）分离；使离析 | |
参考例句： |
|
|
|
|
82
barricaded
|
|
| 设路障于，以障碍物阻塞( barricade的过去式和过去分词 )； 设路障[防御工事]保卫或固守 | |
参考例句： |
|
|
|
|
83
inaccessible
|
|
| adj.达不到的，难接近的 | |
参考例句： |
|
|
|
|
84
royalty
|
|
| n.皇家，皇族 | |
参考例句： |
|
|
|
|
85
embroiling
|
|
| v.使（自己或他人）卷入纠纷( embroil的现在分词 ) | |
参考例句： |
|
|
|
|
|
86
hostility
|
|
| n.敌对，敌意；抵制［pl.］交战，战争 | |
参考例句： |
|
|
|
|
87
exterior
|
|
| adj.外部的，外在的；表面的 | |
参考例句： |
|
|
|
|
88
fatality
|
|
| n.不幸，灾祸，天命 | |
参考例句： |
|
|
|
|
89
brink
|
|
| n.(悬崖、河流等的)边缘，边沿 | |
参考例句： |
|
|
|
|
90
meddles
|
|
| v.干涉，干预（他人事务）( meddle的第三人称单数 ) | |
参考例句： |
|
|
|
|
91
repent
|
|
| v.悔悟，悔改，忏悔，后悔 | |
参考例句： |
|
|
|
|
92
brotherhood
|
|
| n.兄弟般的关系，手中情谊 | |
参考例句： |
|
|
|
|
93
descended
|
|
| a.为...后裔的，出身于...的 | |
参考例句： |
|
|
|
|
94
ornament
|
|
| v.装饰，美化；n.装饰，装饰物 | |
参考例句： |
|
|
|
|
95
supercilious
|
|
| adj.目中无人的，高傲的；adv.高傲地；n.高傲 | |
参考例句： |
|
|
|
|
96
provocative
|
|
| adj.挑衅的，煽动的，刺激的，挑逗的 | |
参考例句： |
|
|
|
|
97
repels
|
|
| v.击退( repel的第三人称单数 )；使厌恶；排斥；推开 | |
参考例句： |
|
|
|
|
98
deigns
|
|
| v.屈尊，俯就( deign的第三人称单数 ) | |
参考例句： |
|
|
|
|
99
discord
|
|
| n.不和，意见不合，争论，（音乐）不和谐 | |
参考例句： |
|
|
|
|
100
debtors
|
|
| n.债务人，借方( debtor的名词复数 ) | |
参考例句： |
|
|
|
|
101
amplitude
|
|
| n.广大；充足；振幅 | |
参考例句： |
|
|
|
|
102
virtuous
|
|
| adj.有品德的，善良的，贞洁的，有效力的 | |
参考例句： |
|
|
|
|
103
solely
|
|
| adv.仅仅，唯一地 | |
参考例句： |
|
|
|
|
104
pricked
|
|
| 刺，扎，戳( prick的过去式和过去分词 )； 刺伤； 刺痛； 使剧痛 | |
参考例句： |
|
|
|
|
105
purely
|
|
| adv.纯粹地，完全地 | |
参考例句： |
|
|
|
|
106
mantle
|
|
| n.斗篷，覆罩之物，罩子；v.罩住，覆盖，脸红 | |
参考例句： |
|
|
|
|
107
wielding
|
|
| 手持着使用（武器、工具等）( wield的现在分词 )； 具有； 运用（权力）； 施加（影响） | |
参考例句： |
|
|
|
|
108
drawn
|
|
| v.拖，拉，拔出；adj.憔悴的，紧张的 | |
参考例句： |
|
|
|
|
109
exempts
|
|
| 使免除[豁免]( exempt的第三人称单数 ) | |
参考例句： |
|
|
|
| 欢迎访问英文小说网 |