You will find to-day, among women seventy or eighty years of age, one or another type of that fine culture which the gifted single woman, in comfortable circumstances, could attain4 in the previous century. Her home, especially if it was an estate in the country, became a cultural fireside which radiated light and heat for relatives and friends. The lesser5 gifted disseminated6, each according to her nature, comfort or discomfort7, yet could in extremity8 at least be sure of the homage9 of their future heirs. Toward those dependent upon them, these women were sometimes 72kind, sometimes indifferent, sometimes hard: the feeling of social responsibility was an unknown idea to them. The penniless single women, on the contrary, were found either in one of the “respectable” positions which, however, brought with them a multitude of humiliations: as governess, companion, housekeeper—in Germany also as maid of honour at one of the numerous small courts—or in some charitable institution for gentle folks, an asylum10 for pauvres honteuses; but most frequently in the corner of the home of a relative. This corner was at times the warmest and most confidential11 in the whole house, that corner which the children sought for stories and sweetmeats; the youth, to find an embrace in which he could pour forth12 his grief, an ear which listened to his most beautiful dreams. But it happened more frequently that the “aunt” looked upon as a “necessary evil” was in reality that very thing. Humiliated13 and embittered14, she became ingenious in making those about her suffer for her afflictions. Before they became hopelessly old, the “aunts” were the laughing stock of the young through their efforts, in the eleventh hour, to reach the “peaceful haven15 of matrimony”; and they themselves looked with envious16 eyes upon the good fortune of the young. We meet the unmarried woman of that time at her best as trusty servant who shared the cares, the joys, and the sorrows of the family and, in her garret chamber17, of which she could be certain to the day of 73her death, she looked back upon a rich life lived vicariously. Not infrequently, she rejected a marriage proposal in order to stay with her beloved master and mistress to whom she knew she was indispensable. The superfluous18 women previously19 mentioned would have thrown themselves into the arms of Beelzebub had he come as suitor. When the years passed, when neither their desire for activity nor the thirst of the heart nor of the senses was quenched20, then not infrequently insanity21 conjured22 up for these lonely women a life-content for which they had longed in vain. To-day, however, we have for the position which the expression, “a forsaken23 old maid,” betokens24 an entirely25 new type: “the glorified26 spinster,” as the joyous27, active, independent unmarried woman is called by the people among whom she first became a reality. Among these women, independent through their work, useful to society, that older type is still occasionally found perhaps, a survival of the time when emancipation28 was rather generally interpreted as freedom for masculinity. The “man-woman” in masculine attire29, with weapons of defence against man in one hand and a cigarette in the other, her soul filled with mad ambition for her own sex and, as representative of her entire sex, with hatred30 toward the other, was however always rare. Now, she has almost entirely vanished, except alas31, the cigarette. But she smokes it now often with—masculine friends! She follows in her mode of life, as in her 74dress, the law of good taste—not to offend; she endeavours, if only with a flower or two, to give a glimmer32 of cosy33 comfort to her place of work. This comfort, which often comes into the public life with woman is perhaps the reason why many men, who first looked with indignation upon feminine fellow-workmen, would now miss them. The more personal the culture of these women becomes, the more they endeavour, according to their time and means, to express their personality in the lines and colours of their dress and in the arrangement of their room. Those best situated34 often succeed, toward the end of their working days, in winning their own little home which they perhaps share with a friend, or they join a co-operative enterprise and can thus raise their standard of living. The same women who, at twenty-five, scornfully declared that they “would never bury their head in a sauce-pan,” are now, at fifty, consciously aware of the significance of the table for the activity of the brain; indeed they are now quite as proud if they have prepared a good dish as they were in their youth when they passed a fine examination!
It is not to be wondered at that the emancipated35 women, exactly as all recently emancipated masculine classes and races, at first groped insecurely after a new form. The astonishing thing, on the contrary, is that women adapted themselves so quickly to the new circumstances; that the transition period furnished so few grotesque36 types; 75that the present shows so many harmonious37 types, each in her own way. This harmony of single women is no mere38 form. It has its inner counterpart in the satisfaction with their existence, an existence in accord with their desires. The psychology39 was not exhaustive which saw in feminism only a “spinster question,” a question of the unmarried woman, springing from the surplus of women and the increasing difficulty or disinclination of men to contract marriage—a question therefore for the ugly, not for the beautiful; for the unmarried, not for the married; for the poor, not for the rich. For a great number of beautiful women prefer to remain unmarried; a great number of rich desire to work; a great number of married women are zealous41 suffragists. Fifty years ago, we saw the most clever women idealise an ape into a god; now, the modern, intelligent working girl, when she looks about her for her ideal, exercises a lively criticism. She often flirts42 with one who exhibits some phase of the ideal, but she has too clear an understanding and too much to do to imagine a great feeling for one who is unworthy. So it often happens that youth has passed without such a feeling having stirred her. And she enters without deep regret the age when ambition and desire for power become her life stimulants43. From these women of predominating mind and will is formed more and more what Ferrero calls “The third sex,” Maudsley, “The sexless ant”: energetic, clever, happy in their 76work, cool, but sound; in private life, in the zeal40 of everyday work, often egoistic but willing to make sacrifices in face of social exigencies44.
So a great part of the fifty-year-old women form an exception since they with true instinct have remained unmarried. For in the same degree that their metallic45 being is well adapted to the machinery46 of society, it is little qualified47 to make a home for husband and children. They do not depreciate48 however the value of this task, unless they be fanatic49 feminists50. In that event they reproach the women who wish to marry with “betraying the woman cause”; they demand at times, as imperative51 loyalty52 toward this cause, that their friends shall protest against the present marriage laws at least by the form of their marriage alliance if not even by not marrying at all. Their theory of equality has at times been carried so far that—as recently happened in France—they advocate women’s performing also masculine military service.
But in spite of their aridity53 and inflexibility54 of principle how much more human are even these feminists than the “ill-natured” aunts of earlier times who became ill-natured exactly because their temperament55 was of the kind mentioned above, but who could find no sphere of operation for their passionate56 longing57 for activity. One or another was perhaps burning with ambition. For there are women as well as men who can live only as pagan gods, in the blaze and perfume of sacrificial 77fires. In their youth these ambitious natures could be satisfied by triumphs in social life. But later the passion became a fire in a powder cask and occasioned incessant58 explosions. Now it is the electric motive59 power for an activity of general utility. The “aunts” of the earlier time who felt themselves always overlooked and injured are most easily recognised again in the literary and artistic60 field to which daily bread or ambition now urges many women, who endeavour to compensate61 by energetic work for the talent which nature denied them. Since these women are ordinarily not people of understanding but of feeling, they must in a double sense be dissatisfied with a life which in addition is, in most cases, still filled with economic cares and the humiliations arising therefrom. And yet in spite of all, how much richer is their life to-day than it would have been fifty years ago when they would have been obliged to sit and draw their needles through interminable pieces of handwork, after ugly patterns and for unnecessary uses, or to compose sentimental62 birthday verses for persons whom they abominated63.
Yet there are always those women natures who, in the past, had the qualifications for a real “dear aunt,” who gently calmed the conflicts and filled the gaps in the home of which they had become members. The most tender and sensitive of these modern women, who, rain or shine, year in year out, hasten to and from a work indifferent to them at heart, not infrequently breathe a sigh of longing 78for those times when, as “aunts,” they could have received and imparted warmth in a home. But then again there come moments when they know how to value the independence which puts them in a position to give help where otherwise there would be none; when for example they can send a nephew to college, or a friend to a sanatarium, or provide their mother with a nurse, which they themselves can not be.
This kind of single woman fulfills64 more or less the office of family provider just as she also is always ready with word and deed in circles of friends and comrades. These women are so engrossed65 that the time of love, sometimes love itself, passes them by without their observing it. Their youth flees and they feel with sadness that their woman’s life is unlived. But they persuade themselves that they have had enough in their work, that many little joys can take the place of great happiness. And they believe this as truly as the infant believes he is satisfied when he sucks his own thumb. But some of these women acknowledge perhaps, when they have passed the fifties, that they were often tempted66 to call out to the first best man, “Give me a child.” Sometimes it happens that in their last youth they appease67 their mother longing by adopting a foster child; sometimes they still this longing by a child of their own, from a love relation or a marriage. This late and uncertain happiness is often made possible exactly through their work. And then, 79if not earlier, they bless this work which gives them the economic possibility, and thereby68 also the courage, for this hazardous69 adventure.
More frequent than these are the cases however where single women, who have passed their first youth, find in friendship for another woman a valve for their, in great part, unused feelings. In some natures this friendship will be jealous and exacting70, in others true and devoted71. I wish to emphasise72 that I speak here of entirely natural spiritual conditions. There is to-day much talk about “Sapphic” women; and it is even possible that they exist in that impure73 form which men imagine. I have never met them, presumably because we rarely meet in life those with whom no fibre of our being has any affinity74. But I have often observed that the spiritually refined women of our time, just as formerly75 the spiritually refined men of Hellas, find most easily in their own sex the qualities which set their spiritual life in the finest vibration76 of admiration77, inspiration, sympathy and adoration78.
The fundamental types of single women depicted79 here—the person of intellect and the person of feeling—are found everywhere. The former according to current opinion already predominate in America; in Europe, it seems to me, the latter still prevail. That the main classes include innumerable varieties, it is needless to say. There are for example the numerous, quite ordinary, 80family girls who would be happy if they could give up their independence in order to enjoy the protection of their parents’ or their own home. And the same obtains also with the quite as ancient type of woman, Undine, who—soulless and cold—enslaves all men. If she is in any civic80 vocation81, she knows how to get the smallest amount of work for herself and, in case she is engaged in the artistic field, the best possible criticism. Conscience is an acquaintance which she has never made and she is also of the opinion that everything agreeable is permitted to her; she simply slides past anything disagreeable. Although work belongs to these disagreeable things, she continues it until she has found means to place her “qualities” in the most advantageous83 manner upon the matrimonial market.
The diametrical antithesis84 of this curvilinear type is the rectilinear. It has, just as the preceding type, existed at all times. It is the woman who really never demanded anything of life but “a work and a duty” and finds both in abundance in all positions of life. She is found year in year out at her desk, in appropriate working garb85, free from all ?sthetics; proud “if she never has needed to miss a day”; proud that she never has come late. On the contrary she never goes on time. For she has so grown into the business or the office that she takes everything upon herself that is required without murmuring, as a well-disciplined soldier in the ranks of the grey working 81army; thankful, in addition, if her long working cares yield her a little life annuity86 or pension for her old age. This type is found principally among women over fifty—fortunately. For this class of women which the pre-feministic circumstances created, have, by their “frugality” carried almost to the verge87 of criminality, by their humble88, conscientious89 servitude, lowered the wages of their colleagues who are more full of life. These latter have begun work in the hope that it finally will “free” them; that is, will give them something of that for which their innermost being longs, not only their daily bread—a bread which sickness or a turn of affairs moreover can take from them at any time. And perhaps they never succeed even in having their own room where they at least could have repose90! Underpaid, overworked, tired to death, who can wonder if these women have lost, if they ever possessed91 them, the essential characteristics of “womanhood”—active kindness, repose even in movement, charming gentleness? The Icelandic poet of yore already knew that “Few become fair through wounds.” These women must put all their strength into their work and into the effort to conceal92 their underpayment by “respectable” clothing, or else lose their positions. In everything else they must economise to the utmost and perhaps in addition be laughed at because of their economy. They succeed, often admirably, in maintaining themselves in proud fair struggle, in rejecting “erotic” perquisites93 to 82add to their income and in fulfilling conscientiously94 the requirements of their work. Yet to do this with lively interest, with preserved spiritual elasticity95, with quiet amiability—for this their strength does not suffice, exhausted96 by insufficient97 nourishment98, insufficient sleep, still more insufficient recreation, and strained daily to the utmost. Their nervousness finds vent3 in either hard or hysterical99 expression and the public, annoyed by their ill-humour, divines little of the tragedies enacted100 in offices, business houses, cafés or similar places. If a suicide concludes the tragedy, the public shudders101 for a moment and—all goes on as before.
Thus “emancipation” presents itself in reality for millions of women. To what extent the middle-class woman movement is indirectly102 to blame for this fact has already been emphasised.
The essential reason is however the prevailing103 economic condition of society. By the uninterrupted fever of competition and the accumulation of riches, it dries up the soul and robs it of goodness as well as of joy. When the great, beautiful, eternal sources of joy are exhausted, the life stimulus104 is sought in exclusively physical pleasures, which are always made more exciting in order to be able to arouse still, in the languid nervous system, feelings of desire. Moreover, there is the neurosis and weariness of life of the overworked, of those continually quaking about their material safety, of those who could be revived by the noble and simple joys of life, to which those jaded105 with 83riches are already not susceptible106; but for all these millions and millions such joys are not accessible because hunger for profit depresses wages. If in addition to that we take into account the increasing suffering of the best because of the ever developing feeling of solidarity107; and if finally we consider that women, who through the protection of the home could preserve something of warmth-irradiating energy, are now in increasing numbers driven out of the home, then we have some of the reasons which—in higher degree than the religious and philosophic108 reasons which also exist—contribute to the joylessness of our time.
A contribution to the meagre stock of good fortune of the present time is furnished however by the joy of life among young girls working under favourable conditions. Among them we meet a new soul condition, which could be designated, as briefly109 as possible, as covetousness110 of everything which can promote their personal development and a beautiful liberality with what is thus won. They can gratify their energetic desire for self-development by sport, travel, books, art and other means of culture; their freedom of action between working hours is not restricted by private duties. They can utilise their leisure time and their income as they please: for recreation, pleasure, social intercourse111, social work or private, charitable activity. No father nor husband encroaches upon their free agency. And so dear 84does this liberty become to them through the manifold joys which it furnishes, that these young girls, in constantly increasing numbers, refuse to relinquish112 their individual independence for the sake of a marriage which, even presupposing the happiest love, always means a restriction113 of the freedom of movement that they enjoyed while single. And since the modern woman knows that, in the sphere of spiritual values, nothing can be attained114 without sacrifice, she prefers to keep free agency and to sacrifice love. If she chooses in the opposite direction, the task of adaptation will be the more difficult, the longer and the more intensely she has enjoyed freedom. The modern young girl, if she deigns115 to bestow116 her hand upon a man, not infrequently has her pretty head so crammed117 full of principles of equality that she sometimes (frequently in America), by written contract establishes her independence to the smallest detail, which sometimes includes separate apartments and the prohibition118 that either of the contracting parties shall have the key to the apartment of the other.
There are many varieties of the new type of woman. There is for instance the tom-boy, the “gamin,” who for her life cannot give up the right to mad pranks119 and mischievous120 jokes. There is the girl consumed with ambition, who sacrifices all other values in order to attain the goal of her ambition in art or science. There is the fanatically altruistic121 girl, who considers the work for 85mankind so important that she feels she has not the right to an “egoistic” love happiness. There is the ascetic122 ethereal girl, who looks upon marriage and child-bearing as animal functions, unworthy of a spiritual being, but above all as unbeautiful. And for many of these modern, ?sthetically refined, nervously123 sensitive young girls the ?sthetic point of view is decisive. All love the work which permits them to live according to their ideals. Still it often happens that Ovidian metamorphoses take place: that the young girl sees the cloud or the swan transformed into a god, upon whose altar she sacrifices, with joy, her free agency and everything else which only a few weeks earlier she cherished as her holy of holies. The men who view this process with a smile, think that the anti-erotic ideals were only a new weapon of defence in the eternal war between the sexes. But these men often learn how mistaken they were when they themselves become participators in the war. They meet women so proud, so sensitive regarding their independence, so merciless in their strength, so easily wounded in their instincts, so zealous to devote themselves to their personal task, so determined124 to preserve their freedom, that erotic harmony seldom can be realised. Yes, these women often repudiate125 love only because it becomes a bond to their freedom, a hindrance126 to their work, a force for the bending of their will to another’s will.
The women, womanly in their innermost depths, 86who really feel free only when they give themselves wholly, are becoming continually more rare. But where such a wholly devoted woman still exists, she is the highest type of woman which any period has produced. Especially if she springs from a family of old culture. She has then, combined in her personality, the best of tradition and the best of the revolution evoked127 by the woman movement. The fibres of her being absorb their nourishment with instinctive128 certainty out of the fruitful soil which pride, devotion to duty, family love, requirements of culture and refinement129 of form, for many generations, have created. But her conscious soul-life flowers in the sun of the present; she thinks new thoughts and has new aims. Just as little as she disavows her desire for love, so little does she desire love under other conditions than those of spiritual unity130 and human equality. If she meets the man who can give her this and if she loves him, then he can be more certain than the man of any other time that he is really loved, that no ulterior motive obscures the devotion of this free woman. He has seen her susceptible to all the riches of life; has seen her assist in social tasks, perform the duty of every day joyful131 in her work, proud of her independence attained through her work. He knows that just as she is she would have continued to be if he had not entered into her life. How different is this girl from the one of earlier times, who was driven by the emptiness of her life into continual love affairs, which could not lead to a 87marriage nor exist in a marriage that possessed nothing of love!
This most beautiful new type of woman approaches spiritually the aforementioned type of single, aged82 women, who because of their economic independence found time for a fine personal culture. These followed not infrequently in their youth, from a distance it is true, but with joyous sympathy, the progress of the woman movement. They shook their heads later over its extremes. With new joy they regard the young girls just described, in whom they find a more universal development than in themselves, because these young girls have been developed through active consumption of power which was spared to the older women, although they must have summoned much passive energy in order to maintain their personality against convention. The young girls find often in these older women a fine understanding, which they richly reciprocate132. Such terms of friendship are the most beautiful which the present has to offer: they resemble the meeting of the morning and evening red in the bright midsummer nights of the North.
No time could have been so rich in exquisite133 feminine personalities134, at all ages and in all stages of life, as ours. We must not draw our conclusions regarding the abundance of such women, in the older culture epochs, from the illustrious names of women which incessantly135 recur136 in the pictures of 88the earlier times—like stage soldiers—until they give the illusion of a great host.
But exquisite women are even to-day exceptional. The Martha type rather than the Mary type predominates. This is due on one hand to decreasing piety137, on the other hand to the kind of working and society life. Fifty years ago single women were often spiritually petrified138, now more often they cannot succeed in settling into any form. Their existence, turned outwardly, widens their sphere of interest but makes their soul-life shallow. Restlessness is most unfavourable to the “development of the personality,” which was however the goal of the emancipation of woman. This development is delayed most of all perhaps by the lack of personal contact with other personalities, of immediate139, intimate human connections. This can, from no point of view, be supplied by the society or club life in which single women are to-day absorbed.
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descending
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| n. 下行 adj. 下降的 | |
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favourable
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| adj.赞成的，称赞的，有利的，良好的，顺利的 | |
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vent
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| n.通风口，排放口；开衩；vt.表达，发泄 | |
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attain
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| vt.达到，获得，完成 | |
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lesser
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| adj.次要的，较小的；adv.较小地，较少地 | |
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disseminated
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| 散布，传播( disseminate的过去式和过去分词 ) | |
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discomfort
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| n.不舒服，不安，难过，困难，不方便 | |
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extremity
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| n.末端，尽头；尽力；终极；极度 | |
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homage
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| n.尊敬，敬意，崇敬 | |
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asylum
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| n.避难所，庇护所，避难 | |
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confidential
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| adj.秘（机）密的，表示信任的，担任机密工作的 | |
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forth
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| adv.向前；向外，往外 | |
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humiliated
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| 感到羞愧的 | |
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embittered
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| v.使怨恨，激怒( embitter的过去式和过去分词 ) | |
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haven
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| n.安全的地方，避难所，庇护所 | |
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envious
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| adj.嫉妒的，羡慕的 | |
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chamber
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| n.房间，寝室；会议厅；议院；会所 | |
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superfluous
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| adj.过多的，过剩的，多余的 | |
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previously
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| adv.以前，先前（地） | |
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quenched
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| 解（渴）( quench的过去式和过去分词 )； 终止（某事物）； （用水）扑灭（火焰等）； 将（热物体）放入水中急速冷却 | |
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insanity
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| n.疯狂，精神错乱；极端的愚蠢，荒唐 | |
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conjured
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| 用魔术变出( conjure的过去式和过去分词 )； 祈求，恳求； 变戏法； （变魔术般地） 使…出现 | |
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Forsaken
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| adj. 被遗忘的, 被抛弃的 动词forsake的过去分词 | |
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betokens
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| v.预示，表示( betoken的第三人称单数 ) | |
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entirely
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| ad.全部地，完整地；完全地，彻底地 | |
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glorified
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| 美其名的，变荣耀的 | |
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joyous
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| adj.充满快乐的；令人高兴的 | |
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emancipation
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| n.（从束缚、支配下）解放 | |
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attire
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| v.穿衣，装扮[同]array；n.衣着；盛装 | |
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hatred
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| n.憎恶，憎恨，仇恨 | |
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alas
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| int.唉(表示悲伤、忧愁、恐惧等) | |
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glimmer
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| v.发出闪烁的微光；n.微光，微弱的闪光 | |
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cosy
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| adj.温暖而舒适的，安逸的 | |
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situated
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| adj.坐落在...的，处于某种境地的 | |
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emancipated
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| adj.被解放的，不受约束的v.解放某人（尤指摆脱政治、法律或社会的束缚）( emancipate的过去式和过去分词 ) | |
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grotesque
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| adj.怪诞的，丑陋的；n.怪诞的图案，怪人（物） | |
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harmonious
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| adj.和睦的，调和的，和谐的，协调的 | |
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mere
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| adj.纯粹的；仅仅，只不过 | |
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psychology
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| n.心理，心理学，心理状态 | |
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zeal
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| n.热心，热情，热忱 | |
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zealous
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| adj.狂热的，热心的 | |
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flirts
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| v.调情，打情骂俏( flirt的第三人称单数 ) | |
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stimulants
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| n.兴奋剂( stimulant的名词复数 )；含兴奋剂的饮料；刺激物；激励物 | |
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exigencies
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| n.急切需要 | |
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45
metallic
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| adj.金属的；金属制的；含金属的；产金属的；像金属的 | |
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46
machinery
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| n.(总称)机械，机器；机构 | |
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47
qualified
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| adj.合格的，有资格的，胜任的，有限制的 | |
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48
depreciate
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| v.降价，贬值，折旧 | |
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49
fanatic
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| n.狂热者，入迷者；adj.狂热入迷的 | |
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50
feminists
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| n.男女平等主义者，女权扩张论者( feminist的名词复数 ) | |
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51
imperative
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| n.命令，需要；规则；祈使语气；adj.强制的；紧急的 | |
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52
loyalty
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| n.忠诚，忠心 | |
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53
aridity
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| n.干旱，乏味；干燥性；荒芜 | |
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54
inflexibility
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| n.不屈性，顽固，不变性；不可弯曲；非挠性；刚性 | |
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55
temperament
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| n.气质，性格，性情 | |
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56
passionate
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| adj.热情的，热烈的，激昂的，易动情的，易怒的，性情暴躁的 | |
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57
longing
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| n.（for）渴望 | |
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58
incessant
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| adj.不停的，连续的 | |
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59
motive
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| n.动机，目的；adv.发动的，运动的 | |
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60
artistic
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| adj.艺术(家)的，美术(家)的；善于艺术创作的 | |
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61
compensate
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| vt.补偿，赔偿；酬报 vi.弥补；补偿；抵消 | |
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62
sentimental
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| adj.多愁善感的，感伤的 | |
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63
abominated
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| v.憎恶，厌恶，不喜欢( abominate的过去式和过去分词 ) | |
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64
fulfills
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| v.履行（诺言等）( fulfill的第三人称单数 )；执行（命令等）；达到（目的）；使结束 | |
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65
engrossed
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| adj.全神贯注的 | |
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66
tempted
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| v.怂恿（某人）干不正当的事；冒…的险（tempt的过去分词） | |
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67
appease
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| v.安抚，缓和，平息，满足 | |
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68
thereby
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| adv.因此，从而 | |
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69
hazardous
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| adj.(有)危险的，冒险的；碰运气的 | |
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70
exacting
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| adj.苛求的，要求严格的 | |
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71
devoted
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| adj.忠诚的，忠实的，热心的，献身于...的 | |
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72
emphasise
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| vt.加强...的语气，强调，着重 | |
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73
impure
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| adj.不纯净的，不洁的；不道德的，下流的 | |
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74
affinity
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| n.亲和力，密切关系 | |
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75
formerly
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| adv.从前，以前 | |
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76
vibration
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| n.颤动，振动；摆动 | |
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77
admiration
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| n.钦佩，赞美，羡慕 | |
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78
adoration
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| n.爱慕，崇拜 | |
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79
depicted
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| 描绘，描画( depict的过去式和过去分词 )； 描述 | |
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80
civic
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| adj.城市的，都市的，市民的，公民的 | |
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81
vocation
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| n.职业，行业 | |
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82
aged
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| adj.年老的，陈年的 | |
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83
advantageous
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| adj.有利的；有帮助的 | |
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84
antithesis
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| n.对立；相对 | |
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85
garb
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| n.服装，装束 | |
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86
annuity
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| n.年金；养老金 | |
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87
verge
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| n.边，边缘；v.接近，濒临 | |
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88
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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89
conscientious
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| adj.审慎正直的，认真的，本着良心的 | |
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90
repose
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| v.(使)休息；n.安息 | |
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91
possessed
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| adj.疯狂的；拥有的，占有的 | |
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92
conceal
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| v.隐藏，隐瞒，隐蔽 | |
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93
perquisites
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| n.（工资以外的）财务补贴( perquisite的名词复数 )；额外收入；（随职位而得到的）好处；利益 | |
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94
conscientiously
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| adv.凭良心地；认真地，负责尽职地；老老实实 | |
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95
elasticity
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| n.弹性，伸缩力 | |
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96
exhausted
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| adj.极其疲惫的，精疲力尽的 | |
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97
insufficient
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| adj.(for，of)不足的，不够的 | |
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98
nourishment
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| n.食物，营养品；营养情况 | |
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99
hysterical
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| adj.情绪异常激动的，歇斯底里般的 | |
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100
enacted
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| 制定（法律），通过（法案）( enact的过去式和过去分词 ) | |
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101
shudders
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| n.颤动，打颤，战栗( shudder的名词复数 )v.战栗( shudder的第三人称单数 )；发抖；（机器、车辆等）突然震动；颤动 | |
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102
indirectly
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| adv.间接地，不直接了当地 | |
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103
prevailing
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| adj.盛行的；占优势的；主要的 | |
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104
stimulus
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| n.刺激，刺激物，促进因素，引起兴奋的事物 | |
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105
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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106
susceptible
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| adj.过敏的，敏感的；易动感情的，易受感动的 | |
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107
solidarity
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| n.团结；休戚相关 | |
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108
philosophic
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| adj.哲学的，贤明的 | |
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109
briefly
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| adv.简单地，简短地 | |
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110
covetousness
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111
intercourse
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| n.性交；交流，交往，交际 | |
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112
relinquish
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| v.放弃，撤回，让与，放手 | |
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113
restriction
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| n.限制，约束 | |
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114
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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115
deigns
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| v.屈尊，俯就( deign的第三人称单数 ) | |
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116
bestow
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| v.把…赠与，把…授予；花费 | |
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117
crammed
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| adj.塞满的，挤满的；大口地吃；快速贪婪地吃v.把…塞满；填入；临时抱佛脚( cram的过去式) | |
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118
prohibition
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| n.禁止；禁令，禁律 | |
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119
pranks
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| n.玩笑，恶作剧( prank的名词复数 ) | |
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120
mischievous
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| adj.调皮的，恶作剧的，有害的，伤人的 | |
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121
altruistic
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| adj.无私的，为他人着想的 | |
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122
ascetic
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| adj.禁欲的；严肃的 | |
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123
nervously
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| adv.神情激动地，不安地 | |
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124
determined
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| adj.坚定的；有决心的 | |
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125
repudiate
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| v.拒绝，拒付，拒绝履行 | |
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126
hindrance
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| n.妨碍，障碍 | |
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127
evoked
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| [医]诱发的 | |
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128
instinctive
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| adj.(出于)本能的；直觉的；(出于)天性的 | |
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129
refinement
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| n.文雅；高尚；精美；精制；精炼 | |
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130
unity
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| n.团结，联合，统一；和睦，协调 | |
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131
joyful
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| adj.欢乐的，令人欢欣的 | |
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132
reciprocate
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| v.往复运动；互换；回报，酬答 | |
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133
exquisite
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| adj.精美的；敏锐的；剧烈的，感觉强烈的 | |
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134
personalities
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| n. 诽谤，（对某人容貌、性格等所进行的）人身攻击； 人身攻击；人格, 个性, 名人( personality的名词复数 ) | |
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135
incessantly
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| ad.不停地 | |
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136
recur
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| vi.复发，重现，再发生 | |
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137
piety
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| n.虔诚，虔敬 | |
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138
petrified
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| adj.惊呆的；目瞪口呆的v.使吓呆，使惊呆；变僵硬；使石化(petrify的过去式和过去分词) | |
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139
immediate
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| adj.立即的；直接的，最接近的；紧靠的 | |
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