Thou, O creature of God, wast created of the dust; therefore, be humble2 as the dust. Be not covetous3, nor oppressive, nor headstrong. Thou art from the dust; be not like fire. When the terrible fire raised his head in pride, the dust prostrated4 itself in humility.
And since the fire was arrogant5 and the dust was meek6, from the former were the demons7 formed, and from the latter mankind.
Story of a Raindrop
A raindrop fell from a spring cloud, and, seeing the wide expanse of the sea, was shamed. “Where the sea is,” it reflected, “where am I? Compared with that, forsooth, I am extinct.”
While thus regarding itself with an eye of contempt, an oyster8 took it to its bosom9, and Fate so shaped its course that eventually the raindrop became a famous royal pearl.
[57]
A sagacious youth of noble family landed at a seaport13 of Turkey, and, as he displayed piety14 and wisdom, his baggage was deposited in a mosque15.
One day the priest said to him: “Sweep away the dust and rubbish from the mosque.”
Immediately, the young man went away and no one saw him there again. Thus, did the elder and his followers16 suppose he did not care to serve.
The next day, a servant of the mosque met him on the road and said: “Thou didst act wrongly in thy perverse17 judgment18. Knowest thou not, O conceited19 youth, that men are dignified21 by service?”
Sorrowfully, the youth began to weep. “O soul-cherishing and heart-illuminating friend!” he answered; “I saw no dirt or rubbish in that holy place but mine own corrupt22 self. Therefore, I retraced23 my steps, for a mosque is better cleansed24 from such.”
Humility is the only ritual for a devotee. If thou desire greatness, be humble; no other ladder is there by which to climb.
Story of Sultan Bāyazīd Bustāmi[21]
When Bāyazīd was coming from his bath one morning during the Id festival, some one unwittingly[58] emptied a tray of ashes from a window upon his head. With his face and turban all bespattered, he rubbed his hands in gratitude25 and said: “I am in truth worthy26 of the fires of hell; why should I be angered by a few ashes?”
The great do not regard themselves; look not for godliness in a self-conceited man. Eminence27 does not consist in outward show and vaunting words, nor dignity in hauteur28 and pretension29.
On the Day of Judgment thou wilt30 see in Paradise him who sought truth and rejected vain pretension.
Expect not him who is possessed33 of worldly vanities to follow the path of religion, nor look for godliness in him who wallows in conceit.
If thou desire dignity, do not, like the mean, regard thy fellows with contemptuous eyes.
Seek no position more honourable34 than that of being known to the world as a man of laudable character.
Thou deemest him not great who, being of equal rank, is haughty35 towards thee; when thou makest a similar display before others, dost[59] thou not appear before them as the arrogant appear before thee?
If thou art eminent36, laugh not, if thou art wise, at them that are lowly. Many have fallen from high whose places have been taken by the fallen.
One holds the chain of the Kába temple in his hands; another lies drunken in the tavern40. If God call the latter, who can drive him away? If He expel the former, who can bring him back? The one cannot implore41 the divine help by reason of his good deeds, nor is the door of repentance42 closed upon the other.
Story of the Darwesh and the Proud Cādi
A poorly-clad doctor of law and divinity sat one day in the front row of seats in a Cādi’s court. The Cādi gave him a sharp look, whereupon the usher43 took the man by the arm and said: “Get up; dost thou not know that the best place is not for such as thee? Either take a lower seat, or remain standing44, or leave the court altogether. Be not so bold as to occupy the seat of the great. If thou art humble, pose not as a lion. Not every one is worthy of the chief seat; honour is proportionate to rank, and rank to merit.”
He who sits with honour in a place lower than[60] that of which he is worthy falls not with ignominy from eminence.
Fuming45 with anger, the doctor moved to a lower seat. Two advocates in the court then entered into a spirited discussion, and flew at each other with their tongues like fighting-cocks with beak46 and claw. They were involved in a complicated knot which neither could unravel47. From the last row of seats the tattered49 doctor roared out with the voice of a lion in the forest.
“It is not the veins50 of the neck that should stand out in argument,” he said, “but the proofs, which should be full of meaning. I, too, have the faculty51 of argument.”
“Speak on,” they answered.
With the quill52 of eloquence53 that he possessed, the doctor engraved54 his words upon the minds of his listeners like inscriptions55 on a signet-ring; and, drawing his pen through the letters of pretension, he invoked56 applause from every corner. So hard did he drive the steed of speech that the Cādi lagged behind like an ass57 in the mire58. Removing his cloak and turban, the latter sent them to the doctor as a token of his respect.
“Alas!” he said, “I did not discern thy merit, nor welcome thee on thy arrival. I regret to see thee in this condition with such a stock of knowledge.”
[61]
The usher then approached the stranger courteously59 in order that he might place the Cādi’s turban upon his head. But the doctor repelled60 him with his hands and tongue, saying:
“Place not upon my head the fetters61 of pride, for to-morrow this fifty-yarded turban would turn my head from those in jaded62 garb63. Those who called me ‘lord’ and ‘chief’ would then appear insignificant64 in mine eyes. Is pure water different whether it be contained in a goblet65 of gold or an earthen ewer66? A man’s head requires brain and intellect, not an imposing67 turban like thine. A big head does not make one worthy; it is like the gourd68, void of kernel69. Be not proud because of thy turban and beard, for the one is cotton and the other grass. One should aim at the degree of eminence that is conformable with one’s merit. With all this intellect, I will not call thee man, though a hundred slaves walk behind thee. How well spoke70 the shell when a greedy fool picked it out of the mire: ‘None will buy me for the smallest price: be not so insane as to wrap me up in silk.’ A man is not better than his fellows by reason of his wealth, for an ass, though covered with a satin cloth, is still an ass.”
In this way the clever doctor washed the rancour from his heart with the water of words. Thus do those who are aggrieved71 speak harshly. Be not idle when thine enemy has fallen. Dash[62] out his brains when thou art able, for delay will efface72 the grudge73 from thy mind.
So overcome was the Cādi by his vehemence74 that he exclaimed, “Verily, this day is a hard one.” He bit his fingers in amazement75, and his eyes stared at the doctor like the two stars near the pole of the lesser76 bear. As for the latter, he went abruptly77 out and was never seen there again. They in the court clamoured to know whence such an impertinent fellow had come. An official went in search of him, and ran in all directions, asking whether a man of that description had been seen. Some one said: “We know no one in this city so eloquent78 as Sadi.”
A hundred thousand praises to him who said so; see how sweetly he uttered the bitter truth!
Story of the Honey-seller
A man of smiling countenance79 sold honey, captivating the hearts of all by his pleasant manner. His customers were as numerous as flies around the sugar-cane—if he had sold poison people would have bought it for honey.
A forbidding-looking man regarded him with envy, being jealous of the way his business prospered80. One day he paraded the town with a tray of honey on his head and a scowl81 on his face. He wandered about crying his wares82, but no one evinced desire to buy. At nightfall, having[63] earned no money, he went and sat dejectedly in a corner, with a face as bitter as that of a sinner fearful of retribution.
The wife of one of his neighbours jokingly remarked: “Honey is bitter to one of sour temper.”
It is wrong to eat bread at the table of one whose face is as wrinkled with frowns as the cloth on which it is served.
O sir! add not to thine own burdens, for an evil temper brings disaster in its train.
If thou hast not a sweet tongue like Sadi, thou hast neither gold nor silver.
Story illustrating83 the Forbearance of Good Men
I have heard that a debased drunkard caught a pious man by the collar. The latter received his blows in silence, and in forbearance lifted not his head.
A passer-by remarked: “Art thou not a man? It is a pity to be patient with this ignorant fellow.”
The pious man replied: “Speak not thus to me. A foolish drunkard collars one by the neck in the thought that he is fighting with a lion; there is no fear that a learned man will contend with an inebriated84 fool.”
[64]
Story illustrating the Noble-mindedness of Men
A dog bit the leg of a hermit86 with such violence that venom87 dropped from its teeth, and the poor man could not sleep all night through pain.
His little daughter chided him, saying: “Hast thou not teeth as well?”
The unfortunate parent wept, and then smilingly replied: “Dear child! Although I was stronger than the dog, I restrained my anger. Should I receive a sword-blow on the head, I could not apply my teeth to the legs of a dog.”
One can revenge oneself upon the mean, but a man cannot act like a dog.
Story of a Kind Master and his Disobedient Slave
An eminent man, famous for his many virtues88, possessed a slave of evil disposition89, who in ugliness of feature surpassed every one in the city. He closely attended his master at meal-times, but he would not have given a drop of water to a dying man. Neither reproof90 nor the rod influenced him; the house was in a constant state of disorder91 through him. Sometimes, in his bad temper, would he litter the paths with thorns and rubbish; at other times, throw the chickens down the well. His unhappy temperament[65] was written on his face, and never did he perform a task successfully.
Some one asked his master: “What is there that thou likest in this slave—his agreeable manners, or his skill, or beauty? Surely, it is not worth while to keep such an unruly knave93 and burden thyself with such an affliction. I will procure95 for thee a slave of handsome appearance and good character. Take this one to the slave-market and sell him. If a pice is offered for him, do not refuse it, for he would be dear at that.”
The good-natured man smiled and said: “O friend! Although the character of my slave is certainly bad, my character is improved by him, for when I have learned to tolerate his manner I shall be able to put up with anything at the hands of others. It were not humane96 to sell him and thus make known his faults. And it is better to endure his affliction myself than to pass him on to others.”
Accept for thyself what thou wouldst accept for others. If distressed97 thyself, involve not thy fellows.
Forbearance is at first like poison, but when engrained in the nature it becomes like honey.
Story of Marūf Karchi[22] and the Sick Traveller
[66]
A traveller once came to Marūf’s house at the point of death—his life was joined to his body by a single hair. He passed the night in wailing99 and lamentation100, sleeping not himself nor permitting any one else to sleep by reason of his groans101. His mind was distressed and his temper was vile38; though he died not himself, he killed many by his fretting102. Such was his restlessness that every one flew from him. Marūf Karchi alone remained. He, like a brave man, girt his loins and sat up many nights in attendance at the sick man’s bedside. But one night Marūf was attacked by sleep—how long can a sleepless103 man keep up?
As soon as the invalid104 saw him asleep he began to rave48: “Cursed be thy abominable105 race!” he cried: “what knows this glutton106, intoxicated107 with sleep, of the helpless man who has not closed his eyes?”
Marūf took no notice of these words, but one of the women of the harem, overhearing them, remarked: “Didst thou not hear what that wailing beggar said? Turn him out, and tell him to take his abuse with him and die elsewhere. Kindness and compassion108 have their occasions, but to do good to the evil is evil; only a fool plants trees in barren soil. A grateful dog is better than an ungrateful man.”
Marūf laughed: “Dear woman,” he replied, “be not offended at his ungracious words. If he[67] rave at me through sickness, I am not angered. When thou art strong and well thyself, bear gratefully the burdens of the weak. If thou cherish the tree of kindness, thou wilt assuredly eat of the fruits of a good name.”
He who worships grandeur111 is the slave of pride; he knows not that greatness consists in meekness112.
An impudent115 fellow begged of a pious man, but the latter had no money in his house. Otherwise, would he have showered gold upon him like dust. The infamous116 rascal117, therefore, went out and began to abuse him in the street.
The eye of the fault-finder sees no merits. What regard has he who has acted dishonourably for the honour of another?
Being informed of his words, the pious man smiled and said: “It is well; this man has enumerated118 only a few of my bad qualities—only one out of a hundred that are known to me. The evil that he has supposed in me I know for certain that I possess. Only one year has he been acquainted with me; how can he know the faults of seventy years? None but the Omniscient119 knows my faults better than myself. Never[68] have I known one who has attributed to me so few defects. If he bear witness against me in the Day of Judgment, I shall have no fear. If he who thinks ill of me seek to reveal my faults, tell him to come and take the record from me.”
Be humble when the veil is torn from off thy character. If a pitcher120 were made of the dust of men, the calumnious121 would shatter it with stones.
Story of One who had a Little Knowledge
A certain man knew something of astronomy and his head, in consequence, was filled with pride. Journeying far, he visited Kūshyār,[23] the sage122, who turned his eyes from him and would teach him nothing. When the disappointed traveller was on the point of leaving, Kūshyār addressed him with these words:
“Thou imaginest that thou art full of knowledge. How can a vessel123 that is full receive of more? Rid thyself of thy pretensions124, so that thou mayest be filled. Being full of vanity, thou goest empty.”
Story illustrating the Humility of the Pious
Some one heard the barking of a dog in the ruined hut of a pious man. Reflecting upon the strangeness of the fact, he went and searched,[69] but found no traces of a dog. In truth, the devotee alone was in the house.
Not wishing his curiosity to be revealed, the man was departing, when the owner of the house cried out: “Come in; why standest thou upon the door? Knowest thou not, O friend, that I it was who barked? When I discerned that humility was acceptable to God, I banished125 pride and vanity from my heart, and clamoured with barks at the door of God, for I saw none more lowly than a dog.”
If thou desire to attain to dignity, let humility be thy path.
Story illustrating the Value of Soft Words
The slave of a king escaped, and, though a search was made, was not discovered. Later, when the fugitive127 returned, the king, in anger, ordered that he should be put to death.
When the executioner brought out his scimitar, like the tongue of a thirsty man, the despondent128 slave cried out:
“O God! I forgive the king the shedding of my blood, for I have ever enjoyed his bounty129 and shared in his prosperity. Let him not suffer for this deed on the Day of Judgment, to the delight of his enemies.”
[70]
When the king heard these words his anger was appeased130, and he appointed the slave to be an officer of the standard.
The moral of this story is that soft speech acts like water on the fires of wrath131. Do not the soldiers on the battle-field wear armour132 consisting of a hundred folds of silk?
O friend! be humble when thou dealest with a fierce foe133, for gentleness will blunt the sharpest sword.
Many writers affirm the falsity of the idea that Hātim was deaf.
One morning his attention was attracted by the buzzing of a fly, which had become ensnared in a spider’s web. “O thou,” he observed, “who art fettered137 by thine own avarice138, be patient. Wherever there be a tempting139 bait, huntsman and snare136 are close at hand.”
One of his disciples140 remarked: “Strange it is that thou couldst hear the buzzing of a fly that hardly reached our ears. No longer can they call thee deaf.”
The Sheikh replied: “Deafness is better than the hearing of idle words. Those that sit with me in private are prone141 to conceal142 my faults and parade my virtues; thus, do they make me[71] vain. I feign134 deafness that I may be spared their flattery. When my assumed affliction has become known to them they will speak freely of that which is good and bad in me; then, being grieved at the recital143 of my faults, I shall abstain144 from evil.”
Go not down a well by a rope of praise. Be deaf, like Hātim, and listen to the words of them that slander145 thee.
Story illustrating Forbearance for the Sake of Friends
A certain man, whose heart was as pure as Sadi’s, fell in love. Although taunted146 by his enemies in consequence, he showed no anger.
Some one asked him: “Hast thou no sense of shame? Art thou not sensible to these indignities147? It is abject148 to expose oneself to ridicule149, and weak to endure patiently the scoffs150 of enemies. To overlook the errors of the ignorant is wrong, lest it be said that thou hast neither strength nor courage.”
How elegantly did the distracted lover make reply! His words are worthy to be writ92 in letters of gold:
“Alone in my heart there dwelleth affection for my loved one; thus, it contains no room for malice151.”
[72]
Story of Luqman,[24] the Sage
I have heard that Luqman was of dark complexion152 and careless of his appearance. Some one mistook for him a slave, and employed him in digging trenches153 at Baghdad. Thus he continued for a year, no one suspecting who he was. When the truth was known the master was afeared, and fell at Luqman’s feet, offering excuses.
The sage smiled and said: “Of what use are these apologies? For a year my heart has bled through thine oppression. How can I forget that in one hour? But I forgive thee, good man, for thy gain has caused to me no loss. Thou hast built thy house; my wisdom and knowledge have increased. I, too, possess a slave, and frequently set him to arduous154 labour. Nevermore, when I remember the hardships of my toil155, will I afflict94 him.”
If thou be sorrowed by those above thee, be not harsh with thine inferiors.
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收听单词发音
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humility
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| n.谦逊，谦恭 | |
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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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covetous
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| adj.贪婪的，贪心的 | |
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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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arrogant
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| adj.傲慢的，自大的 | |
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meek
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| adj.温顺的，逆来顺受的 | |
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demons
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| n.恶人( demon的名词复数 )；恶魔；精力过人的人；邪念 | |
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oyster
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| n.牡蛎；沉默寡言的人 | |
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bosom
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| n.胸，胸部；胸怀；内心；adj.亲密的 | |
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exalted
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| adj.(地位等)高的，崇高的；尊贵的，高尚的 | |
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extinction
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| n.熄灭，消亡，消灭，灭绝，绝种 | |
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pious
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| adj.虔诚的；道貌岸然的 | |
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seaport
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| n.海港，港口，港市 | |
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piety
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| n.虔诚，虔敬 | |
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mosque
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| n.清真寺 | |
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followers
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| 追随者( follower的名词复数 )； 用户； 契据的附面； 从动件 | |
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perverse
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| adj.刚愎的；坚持错误的，行为反常的 | |
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judgment
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| n.审判；判断力，识别力，看法，意见 | |
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conceited
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| adj.自负的，骄傲自满的 | |
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conceit
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| n.自负，自高自大 | |
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dignified
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| a.可敬的，高贵的 | |
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corrupt
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retraced
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cleansed
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| 弄干净，清洗( cleanse的过去式和过去分词 ) | |
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gratitude
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| adj.感激，感谢 | |
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worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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eminence
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| n.卓越，显赫；高地，高处；名家 | |
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hauteur
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pretension
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| n.要求；自命，自称；自负 | |
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wilt
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| v.(使)植物凋谢或枯萎；(指人)疲倦，衰弱 | |
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obdurate
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| adj.固执的，顽固的 | |
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discourse
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| n.论文，演说；谈话；话语；vi.讲述，著述 | |
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possessed
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| adj.疯狂的；拥有的，占有的 | |
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honourable
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| adj.可敬的；荣誉的，光荣的 | |
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haughty
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| adj.傲慢的，高傲的 | |
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eminent
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| adj.显赫的，杰出的，有名的，优良的 | |
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revile
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| v.辱骂，谩骂 | |
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vile
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| adj.卑鄙的，可耻的，邪恶的；坏透的 | |
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blemishes
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| n.（身体的）瘢点( blemish的名词复数 )；伤疤；瑕疵；污点 | |
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tavern
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| n.小旅馆，客栈；小酒店 | |
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implore
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| vt.乞求，恳求，哀求 | |
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repentance
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| n.懊悔 | |
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usher
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| n.带位员，招待员；vt.引导，护送；vi.做招待，担任引座员 | |
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standing
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fuming
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| 愤怒( fume的现在分词 )； 大怒； 发怒； 冒烟 | |
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beak
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| n.鸟嘴，茶壶嘴，钩形鼻 | |
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unravel
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| v.弄清楚（秘密）；拆开，解开，松开 | |
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rave
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| vi.胡言乱语；热衷谈论；n.热情赞扬 | |
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tattered
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| adj.破旧的，衣衫破的 | |
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veins
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| n.纹理；矿脉( vein的名词复数 )；静脉；叶脉；纹理 | |
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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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quill
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| n.羽毛管；v.给（织物或衣服）作皱褶 | |
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eloquence
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| n.雄辩；口才，修辞 | |
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engraved
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| v.在（硬物）上雕刻（字，画等）( engrave的过去式和过去分词 )；将某事物深深印在（记忆或头脑中） | |
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55
inscriptions
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| （作者）题词( inscription的名词复数 )； 献词； 碑文； 证劵持有人的登记 | |
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56
invoked
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| v.援引( invoke的过去式和过去分词 )；行使（权利等）；祈求救助；恳求 | |
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57
ass
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| n.驴；傻瓜，蠢笨的人 | |
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58
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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59
courteously
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| adv.有礼貌地，亲切地 | |
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60
repelled
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| v.击退( repel的过去式和过去分词 )；使厌恶；排斥；推开 | |
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61
fetters
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| n.脚镣( fetter的名词复数 )；束缚v.给…上脚镣，束缚( fetter的第三人称单数 ) | |
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62
jaded
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| adj.精疲力竭的；厌倦的；（因过饱或过多而）腻烦的；迟钝的 | |
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63
garb
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| n.服装，装束 | |
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64
insignificant
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| adj.无关紧要的，可忽略的，无意义的 | |
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65
goblet
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| n.高脚酒杯 | |
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66
ewer
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| n.大口水罐 | |
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67
imposing
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| adj.使人难忘的，壮丽的，堂皇的，雄伟的 | |
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68
gourd
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| n.葫芦 | |
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69
kernel
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| n.(果实的)核，仁；(问题)的中心，核心 | |
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70
spoke
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| n.（车轮的）辐条；轮辐；破坏某人的计划；阻挠某人的行动 v.讲，谈（speak的过去式）；说；演说；从某种观点来说 | |
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71
aggrieved
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| adj.愤愤不平的，受委屈的；悲痛的；（在合法权利方面）受侵害的v.令委屈，令苦恼，侵害( aggrieve的过去式)；令委屈，令苦恼，侵害( aggrieve的过去式和过去分词) | |
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72
efface
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| v.擦掉，抹去 | |
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73
grudge
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| n.不满，怨恨，妒嫉；vt.勉强给，不情愿做 | |
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74
vehemence
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| n.热切；激烈；愤怒 | |
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75
amazement
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| n.惊奇，惊讶 | |
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76
lesser
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| adj.次要的，较小的；adv.较小地，较少地 | |
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77
abruptly
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| adv.突然地，出其不意地 | |
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78
eloquent
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| adj.雄辩的，口才流利的；明白显示出的 | |
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79
countenance
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| n.脸色，面容；面部表情；vt.支持，赞同 | |
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80
prospered
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| 成功，兴旺( prosper的过去式和过去分词 ) | |
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81
scowl
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| vi.(at)生气地皱眉，沉下脸，怒视；n.怒容 | |
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82
wares
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| n. 货物, 商品 | |
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83
illustrating
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| 给…加插图( illustrate的现在分词 )； 说明； 表明； （用示例、图画等）说明 | |
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84
inebriated
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| adj.酒醉的 | |
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85
virtuous
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| adj.有品德的，善良的，贞洁的，有效力的 | |
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86
hermit
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| n.隐士，修道者；隐居 | |
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87
venom
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| n.毒液，恶毒，痛恨 | |
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88
virtues
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| 美德( virtue的名词复数 )； 德行； 优点； 长处 | |
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89
disposition
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| n.性情，性格；意向，倾向；排列，部署 | |
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90
reproof
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| n.斥责，责备 | |
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91
disorder
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| n.紊乱，混乱；骚动，骚乱；疾病，失调 | |
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92
writ
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| n.命令状，书面命令 | |
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93
knave
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| n.流氓；（纸牌中的）杰克 | |
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94
afflict
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| vt.使身体或精神受痛苦，折磨 | |
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95
procure
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| vt.获得，取得，促成；vi.拉皮条 | |
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96
humane
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| adj.人道的，富有同情心的 | |
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97
distressed
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| 痛苦的 | |
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98
banish
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| vt.放逐，驱逐；消除，排除 | |
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99
wailing
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| v.哭叫，哀号( wail的现在分词 )；沱 | |
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100
lamentation
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| n.悲叹，哀悼 | |
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101
groans
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| n.呻吟，叹息( groan的名词复数 )；呻吟般的声音v.呻吟( groan的第三人称单数 )；发牢骚；抱怨；受苦 | |
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102
fretting
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| n. 微振磨损 adj. 烦躁的, 焦虑的 | |
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103
sleepless
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| adj.不睡眠的，睡不著的，不休息的 | |
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104
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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105
abominable
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| adj.可厌的，令人憎恶的 | |
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106
glutton
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| n.贪食者，好食者 | |
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107
intoxicated
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| 喝醉的，极其兴奋的 | |
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108
compassion
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| n.同情，怜悯 | |
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109
attain
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| vt.达到，获得，完成 | |
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110
arrogance
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| n.傲慢，自大 | |
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111
grandeur
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| n.伟大，崇高，宏伟，庄严，豪华 | |
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112
meekness
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| n.温顺，柔和 | |
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113
folly
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| n.愚笨，愚蠢，蠢事，蠢行，傻话 | |
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114
ignoble
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| adj.不光彩的，卑鄙的；可耻的 | |
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115
impudent
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| adj.鲁莽的，卑鄙的，厚颜无耻的 | |
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116
infamous
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| adj.声名狼藉的，臭名昭著的，邪恶的 | |
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117
rascal
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| n.流氓；不诚实的人 | |
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118
enumerated
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| v.列举，枚举，数( enumerate的过去式和过去分词 ) | |
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119
omniscient
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| adj.无所不知的；博识的 | |
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120
pitcher
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| n.(有嘴和柄的)大水罐；(棒球)投手 | |
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121
calumnious
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| adj.毁谤的，中伤的 | |
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122
sage
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| n.圣人，哲人；adj.贤明的，明智的 | |
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123
vessel
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| n.船舶；容器，器皿；管，导管，血管 | |
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124
pretensions
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| 自称( pretension的名词复数 )； 自命不凡； 要求； 权力 | |
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125
banished
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| v.放逐，驱逐( banish的过去式和过去分词 ) | |
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126
behold
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| v.看，注视，看到 | |
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127
fugitive
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| adj.逃亡的，易逝的；n.逃犯，逃亡者 | |
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128
despondent
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| adj.失望的，沮丧的，泄气的 | |
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129
bounty
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| n.慷慨的赠予物，奖金；慷慨，大方；施与 | |
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130
appeased
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| 安抚，抚慰( appease的过去式和过去分词 )； 绥靖（满足另一国的要求以避免战争） | |
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131
wrath
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| n.愤怒，愤慨，暴怒 | |
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132
armour
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| （=armor）n.盔甲；装甲部队 | |
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133
foe
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| n.敌人，仇敌 | |
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134
feign
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| vt.假装，佯作 | |
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135
feigning
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| 假装，伪装( feign的现在分词 )； 捏造（借口、理由等） | |
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136
snare
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| n.陷阱，诱惑，圈套；（去除息肉或者肿瘤的）勒除器；响弦，小军鼓；vt.以陷阱捕获，诱惑 | |
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137
fettered
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| v.给…上脚镣，束缚( fetter的过去式和过去分词 ) | |
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138
avarice
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| n.贪婪；贪心 | |
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139
tempting
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| a.诱人的, 吸引人的 | |
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140
disciples
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| n.信徒( disciple的名词复数 )；门徒；耶稣的信徒；（尤指）耶稣十二门徒之一 | |
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141
prone
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| adj.(to)易于…的，很可能…的；俯卧的 | |
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142
conceal
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| v.隐藏，隐瞒，隐蔽 | |
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143
recital
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| n.朗诵，独奏会，独唱会 | |
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144
abstain
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| v.自制，戒绝，弃权，避免 | |
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145
slander
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| n./v.诽谤，污蔑 | |
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146
taunted
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| 嘲讽( taunt的过去式和过去分词 )； 嘲弄； 辱骂； 奚落 | |
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147
indignities
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| n.侮辱，轻蔑( indignity的名词复数 ) | |
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148
abject
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| adj.极可怜的，卑屈的 | |
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149
ridicule
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| v.讥讽，挖苦；n.嘲弄 | |
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150
scoffs
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| 嘲笑，嘲弄( scoff的第三人称单数 ) | |
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151
malice
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| n.恶意，怨恨，蓄意；[律]预谋 | |
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152
complexion
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| n.肤色；情况，局面；气质，性格 | |
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153
trenches
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| 深沟，地沟( trench的名词复数 )； 战壕 | |
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154
arduous
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| adj.艰苦的，费力的，陡峭的 | |
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155
toil
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| vi.辛劳工作，艰难地行动；n.苦工，难事 | |
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156
frailness
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| n.脆弱，不坚定 | |
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