Me my burning ray revealed.”
Koran
ESSAY V Love
Every promise of the soul has innumerable fulfilments; each of its joys ripens3 into a new want. Nature, uncontainable, flowing, forelooking, in the first sentiment of kindness anticipates already a benevolence4 which shall lose all particular regards in its general light. The introduction to this felicity is in a private and tender relation of one to one, which is the enchantment5 of human life; which, like a certain divine rage and enthusiasm, seizes on man at one period, and works a revolution in his mind and body; unites him to his race, pledges him to the domestic and civic6 relations, carries him with new sympathy into nature, enhances the power of the senses, opens the imagination, adds to his character heroic and sacred attributes, establishes marriage, and gives permanence to human society.
The natural association of the sentiment of love with the heyday7 of the blood seems to require, that in order to portray8 it in vivid tints9, which every youth and maid should confess to be true to their throbbing11 experience, one must not be too old. The delicious fancies of youth reject the least savour of a mature philosophy, as chilling with age and pedantry12 their purple bloom. And, therefore, I know I incur13 the imputation14 of unnecessary hardness and stoicism from those who compose the Court and Parliament of Love. But from these formidable censors15 I shall appeal to my seniors. For it is to be considered that this passion of which we speak, though it begin with the young, yet forsakes16 not the old, or rather suffers no one who is truly its servant to grow old, but makes the aged17 participators of it, not less than the tender maiden18, though in a different and nobler sort. For it is a fire that, kindling19 its first embers in the narrow nook of a private bosom20, caught from a wandering spark out of another private heart, glows and enlarges until it warms and beams upon multitudes of men and women, upon the universal heart of all, and so lights up the whole world and all nature with its generous flames. It matters not, therefore, whether we attempt to describe the passion at twenty, at thirty, or at eighty years. He who paints it at the first period will lose some of its later, he who paints it at the last, some of its earlier traits. Only it is to be hoped that, by patience and the Muses21’ aid, we may attain22 to that inward view of the law, which shall describe a truth ever young and beautiful, so central that it shall commend itself to the eye, at whatever angle beholden.
And the first condition is, that we must leave a too close and lingering adherence24 to facts, and study the sentiment as it appeared in hope and not in history. For each man sees his own life defaced and disfigured, as the life of man is not, to his imagination. Each man sees over his own experience a certain stain of error, whilst that of other men looks fair and ideal. Let any man go back to those delicious relations which make the beauty of his life, which have given him sincerest instruction and nourishment25, he will shrink and moan. Alas26! I know not why, but infinite compunctions embitter27 in mature life the remembrances of budding joy, and cover every beloved name. Every thing is beautiful seen from the point of the intellect, or as truth. But all is sour, if seen as experience. Details are melancholy28; the plan is seemly and noble. In the actual world — the painful kingdom of time and place — dwell care, and canker, and fear. With thought, with the ideal, is immortal29 hilarity30, the rose of joy. Round it all the Muses sing. But grief cleaves31 to names, and persons, and the partial interests of to-day and yesterday.
The strong bent32 of nature is seen in the proportion which this topic of personal relations usurps33 in the conversation of society. What do we wish to know of any worthy34 person so much, as how he has sped in the history of this sentiment? What books in the circulating libraries circulate? How we glow over these novels of passion, when the story is told with any spark of truth and nature! And what fastens attention, in the intercourse35 of life, like any passage betraying affection between two parties? Perhaps we never saw them before, and never shall meet them again. But we see them exchange a glance, or betray a deep emotion, and we are no longer strangers. We understand them, and take the warmest interest in the development of the romance. All mankind love a lover. The earliest demonstrations36 of complacency and kindness are nature’s most winning pictures. It is the dawn of civility and grace in the coarse and rustic37. The rude village boy teases the girls about the school-house door; — but to-day he comes running into the entry, and meets one fair child disposing her satchel38; he holds her books to help her, and instantly it seems to him as if she removed herself from him infinitely39, and was a sacred precinct. Among the throng40 of girls he runs rudely enough, but one alone distances him; and these two little neighbours, that were so close just now, have learned to respect each other’s personality. Or who can avert41 his eyes from the engaging, half-artful, half-artless ways of school-girls who go into the country shops to buy a skein of silk or a sheet of paper, and talk half an hour about nothing with the broad-faced, good-natured shop-boy. In the village they are on a perfect equality, which love delights in, and without any coquetry the happy, affectionate nature of woman flows out in this pretty gossip. The girls may have little beauty, yet plainly do they establish between them and the good boy the most agreeable, confiding42 relations, what with their fun and their earnest, about Edgar, and Jonas, and Almira, and who was invited to the party, and who danced at the dancing-school, and when the singing-school would begin, and other nothings concerning which the parties cooed. By and by that boy wants a wife, and very truly and heartily43 will he know where to find a sincere and sweet mate, without any risk such as Milton deplores44 as incident to scholars and great men.
I have been told, that in some public discourses46 of mine my reverence47 for the intellect has made me unjustly cold to the personal relations. But now I almost shrink at the remembrance of such disparaging48 words. For persons are love’s world, and the coldest philosopher cannot recount the debt of the young soul wandering here in nature to the power of love, without being tempted49 to unsay, as treasonable to nature, aught derogatory to the social instincts. For, though the celestial50 rapture51 falling out of heaven seizes only upon those of tender age, and although a beauty overpowering all analysis or comparison, and putting us quite beside ourselves, we can seldom see after thirty years, yet the remembrance of these visions outlasts52 all other remembrances, and is a wreath of flowers on the oldest brows. But here is a strange fact; it may seem to many men, in revising their experience, that they have no fairer page in their life’s book than the delicious memory of some passages wherein affection contrived53 to give a witchcraft54 surpassing the deep attraction of its own truth to a parcel of accidental and trivial circumstances. In looking backward, they may find that several things which were not the charm have more reality to this groping memory than the charm itself which embalmed55 them. But be our experience in particulars what it may, no man ever forgot the visitations of that power to his heart and brain, which created all things new; which was the dawn in him of music, poetry, and art; which made the face of nature radiant with purple light, the morning and the night varied56 enchantments57; when a single tone of one voice could make the heart bound, and the most trivial circumstance associated with one form is put in the amber58 of memory; when he became all eye when one was present, and all memory when one was gone; when the youth becomes a watcher of windows, and studious of a glove, a veil, a ribbon, or the wheels of a carriage; when no place is too solitary59, and none too silent, for him who has richer company and sweeter conversation in his new thoughts, than any old friends, though best and purest, can give him; for the figures, the motions, the words of the beloved object are not like other images written in water, but, as Plutarch said, “enamelled in fire,” and make the study of midnight.
“Thou art not gone being gone, where’er thou art,
Thou leav’st in him thy watchful60 eyes, in him thy loving heart.”
In the noon and the afternoon of life we still throb10 at the recollection of days when happiness was not happy enough, but must be drugged with the relish61 of pain and fear; for he touched the secret of the matter, who said of love, —
“All other pleasures are not worth its pains”;
and when the day was not long enough, but the night, too, must be consumed in keen recollections; when the head boiled all night on the pillow with the generous deed it resolved on; when the moonlight was a pleasing fever, and the stars were letters, and the flowers ciphers62, and the air was coined into song; when all business seemed an impertinence, and all the men and women running to and fro in the streets, mere63 pictures.
The passion rebuilds the world for the youth. It makes all things alive and significant. Nature grows conscious. Every bird on the boughs64 of the tree sings now to his heart and soul. The notes are almost articulate. The clouds have faces as he looks on them. The trees of the forest, the waving grass, and the peeping flowers have grown intelligent; and he almost fears to trust them with the secret which they seem to invite. Yet nature soothes65 and sympathizes. In the green solitude66 he finds a dearer home than with men.
“Fountain-heads and pathless groves67,
Places which pale passion loves,
Moonlight walks, when all the fowls68
Are safely housed, save bats and owls69,
A midnight bell, a passing groan70, —
These are the sounds we feed upon.”
Behold23 there in the wood the fine madman! He is a palace of sweet sounds and sights; he dilates71; he is twice a man; he walks with arms akimbo; he soliloquizes; he accosts72 the grass and the trees; he feels the blood of the violet, the clover, and the lily in his veins73; and he talks with the brook74 that wets his foot.
The heats that have opened his perceptions of natural beauty have made him love music and verse. It is a fact often observed, that men have written good verses under the inspiration of passion, who cannot write well under any other circumstances.
The like force has the passion over all his nature. It expands the sentiment; it makes the clown gentle, and gives the coward heart. Into the most pitiful and abject75 it will infuse a heart and courage to defy the world, so only it have the countenance76 of the beloved object. In giving him to another, it still more gives him to himself. He is a new man, with new perceptions, new and keener purposes, and a religious solemnity of character and aims. He does not longer appertain to his family and society; he is somewhat; he is a person; he is a soul.
And here let us examine a little nearer the nature of that influence which is thus potent77 over the human youth. Beauty, whose revelation to man we now celebrate, welcome as the sun wherever it pleases to shine, which pleases everybody with it and with themselves, seems sufficient to itself. The lover cannot paint his maiden to his fancy poor and solitary. Like a tree in flower, so much soft, budding, informing love-liness is society for itself, and she teaches his eye why Beauty was pictured with Loves and Graces attending her steps. Her existence makes the world rich. Though she extrudes78 all other persons from his attention as cheap and unworthy, she indemnifies him by carrying out her own being into somewhat impersonal79, large, mundane80, so that the maiden stands to him for a representative of all select things and virtues81. For that reason, the lover never sees personal resemblances in his mistress to her kindred or to others. His friends find in her a likeness83 to her mother, or her sisters, or to persons not of her blood. The lover sees no resemblance except to summer evenings and diamond mornings, to rainbows and the song of birds.
The ancients called beauty the flowering of virtue82. Who can analyze84 the nameless charm which glances from one and another face and form? We are touched with emotions of tenderness and complacency, but we cannot find whereat this dainty emotion, this wandering gleam, points. It is destroyed for the imagination by any attempt to refer it to organization. Nor does it point to any relations of friendship or love known and described in society, but, as it seems to me, to a quite other and unattainable sphere, to relations of transcendent delicacy85 and sweetness, to what roses and violets hint and fore-show. We cannot approach beauty. Its nature is like opaline doves’-neck lustres, hovering86 and evanescent. Herein it resembles the most excellent things, which all have this rainbow character, defying all attempts at appropriation87 and use. What else did Jean Paul Richter signify, when he said to music, “Away! away! thou speakest to me of things which in all my endless life I have not found, and shall not find.” The same fluency88 may be observed in every work of the plastic arts. The statue is then beautiful when it begins to be incomprehensible, when it is passing out of criticism, and can no longer be defined by compass and measuring-wand, but demands an active imagination to go with it, and to say what it is in the act of doing. The god or hero of the sculptor89 is always represented in a transition from that which is representable to the senses, to that which is not. Then first it ceases to be a stone. The same remark holds of painting. And of poetry, the success is not attained90 when it lulls91 and satisfies, but when it astonishes and fires us with new endeavours after the unattainable. Concerning it, Landor inquires “whether it is not to be referred to some purer state of sensation and existence.”
In like manner, personal beauty is then first charming and itself, when it dissatisfies us with any end; when it becomes a story without an end; when it suggests gleams and visions, and not earthly satisfactions; when it makes the beholder92 feel his unworthiness; when he cannot feel his right to it, though he were Caesar; he cannot feel more right to it than to the firmament93 and the splendors94 of a sunset.
Hence arose the saying, “If I love you, what is that to you?” We say so, because we feel that what we love is not in your will, but above it. It is not you, but your radiance. It is that which you know not in yourself, and can never know.
This agrees well with that high philosophy of Beauty which the ancient writers delighted in; for they said that the soul of man, embodied95 here on earth, went roaming up and down in quest of that other world of its own, out of which it came into this, but was soon stupefied by the light of the natural sun, and unable to see any other objects than those of this world, which are but shadows of real things. Therefore, the Deity96 sends the glory of youth before the soul, that it may avail itself of beautiful bodies as aids to its recollection of the celestial good and fair; and the man beholding97 such a person in the female sex runs to her, and finds the highest joy in contemplating98 the form, movement, and intelligence of this person, because it suggests to him the presence of that which indeed is within the beauty, and the cause of the beauty.
If, however, from too much conversing99 with material objects, the soul was gross, and misplaced its satisfaction in the body, it reaped nothing but sorrow; body being unable to fulfil the promise which beauty holds out; but if, accepting the hint of these visions and suggestions which beauty makes to his mind, the soul passes through the body, and falls to admire strokes of character, and the lovers contemplate100 one another in their discourses and their actions, then they pass to the true palace of beauty, more and more inflame101 their love of it, and by this love extinguishing the base affection, as the sun puts out the fire by shining on the hearth102, they become pure and hallowed. By conversation with that which is in itself excellent, magnanimous, lowly, and just, the lover comes to a warmer love of these nobilities, and a quicker apprehension103 of them. Then he passes from loving them in one to loving them in all, and so is the one beautiful soul only the door through which he enters to the society of all true and pure souls. In the particular society of his mate, he attains104 a clearer sight of any spot, any taint105, which her beauty has contracted from this world, and is able to point it out, and this with mutual106 joy that they are now able, without offence, to indicate blemishes107 and hindrances108 in each other, and give to each all help and comfort in curing the same. And, beholding in many souls the traits of the divine beauty, and separating in each soul that which is divine from the taint which it has contracted in the world, the lover ascends109 to the highest beauty, to the love and knowledge of the Divinity, by steps on this ladder of created souls.
Somewhat like this have the truly wise told us of love in all ages. The doctrine110 is not old, nor is it new. If Plato, Plutarch, and Apuleius taught it, so have Petrarch, Angelo, and Milton. It awaits a truer unfolding in opposition111 and rebuke112 to that subterranean113 prudence114 which presides at marriages with words that take hold of the upper world, whilst one eye is prowling in the cellar, so that its gravest discourse45 has a savor115 of hams and powdering-tubs. Worst, when this sensualism intrudes116 into the education of young women, and withers117 the hope and affection of human nature, by teaching that marriage signifies nothing but a housewife’s thrift118, and that woman’s life has no other aim.
But this dream of love, though beautiful, is only one scene in our play. In the procession of the soul from within outward, it enlarges its circles ever, like the pebble119 thrown into the pond, or the light proceeding120 from an orb121. The rays of the soul alight first on things nearest, on every utensil122 and toy, on nurses and domestics, on the house, and yard, and passengers, on the circle of household acquaintance, on politics, and geography, and history. But things are ever grouping themselves according to higher or more interior laws. Neighbourhood, size, numbers, habits, persons, lose by degrees their power over us. Cause and effect, real affinities123, the longing124 for harmony between the soul and the circumstance, the progressive, idealizing instinct, predominate later, and the step backward from the higher to the lower relations is impossible. Thus even love, which is the deification of persons, must become more impersonal every day. Of this at first it gives no hint. Little think the youth and maiden who are glancing at each other across crowded rooms, with eyes so full of mutual intelligence, of the precious fruit long hereafter to proceed from this new, quite external stimulus125. The work of vegetation begins first in the irritability126 of the bark and leaf-buds. From exchanging glances, they advance to acts of courtesy, of gallantry, then to fiery127 passion, to plighting128 troth, and marriage. Passion beholds129 its object as a perfect unit. The soul is wholly embodied, and the body is wholly ensouled.
“Her pure and eloquent130 blood
Spoke131 in her cheeks, and so distinctly wrought132,
That one might almost say her body thought.”
Romeo, if dead, should be cut up into little stars to make the heavens fine. Life, with this pair, has no other aim, asks no more, than Juliet, — than Romeo. Night, day, studies, talents, kingdoms, religion, are all contained in this form full of soul, in this soul which is all form. The lovers delight in endearments133, in avowals of love, in comparisons of their regards. When alone, they solace134 themselves with the remembered image of the other. Does that other see the same star, the same melting cloud, read the same book, feel the same emotion, that now delight me? They try and weigh their affection, and, adding up costly135 advantages, friends, opportunities, properties, exult136 in discovering that willingly, joyfully137, they would give all as a ransom138 for the beautiful, the beloved head, not one hair of which shall be harmed. But the lot of humanity is on these children. Danger, sorrow, and pain arrive to them, as to all. Love prays. It makes covenants139 with Eternal Power in behalf of this dear mate. The union which is thus effected, and which adds a new value to every atom in nature, for it transmutes140 every thread throughout the whole web of relation into a golden ray, and bathes the soul in a new and sweeter element, is yet a temporary state. Not always can flowers, pearls, poetry, protestations, nor even home in another heart, content the awful soul that dwells in clay. It arouses itself at last from these endearments, as toys, and puts on the harness, and aspires141 to vast and universal aims. The soul which is in the soul of each, craving142 a perfect beatitude, detects incongruities143, defects, and disproportion in the behaviour of the other. Hence arise surprise, expostulation, and pain. Yet that which drew them to each other was signs of loveliness, signs of virtue; and these virtues are there, however eclipsed. They appear and reappear, and continue to attract; but the regard changes, quits the sign, and attaches to the substance. This repairs the wounded affection. Meantime, as life wears on, it proves a game of permutation and combination of all possible positions of the parties, to employ all the resources of each, and acquaint each with the strength and weakness of the other. For it is the nature and end of this relation, that they should represent the human race to each other. All that is in the world, which is or ought to be known, is cunningly wrought into the texture144 of man, of woman.
“The person love does to us fit,
Like manna, has the taste of all in it.”
The world rolls; the circumstances vary every hour. The angels that inhabit this temple of the body appear at the windows, and the gnomes145 and vices146 also. By all the virtues they are united. If there be virtue, all the vices are known as such; they confess and flee. Their once flaming regard is sobered by time in either breast, and, losing in violence what it gains in extent, it becomes a thorough good understanding. They resign each other, without complaint, to the good offices which man and woman are severally appointed to discharge in time, and exchange the passion which once could not lose sight of its object, for a cheerful, disengaged furtherance, whether present or absent, of each other’s designs. At last they discover that all which at first drew them together,—— those once sacred features, that magical play of charms, — was deciduous147, had a prospective148 end, like the scaffolding by which the house was built; and the purification of the intellect and the heart, from year to year, is the real marriage, foreseen and prepared from the first, and wholly above their consciousness. Looking at these aims with which two persons, a man and a woman, so variously and correlatively gifted, are shut up in one house to spend in the nuptial149 society forty or fifty years, I do not wonder at the emphasis with which the heart prophesies150 this crisis from early infancy151, at the profuse152 beauty with which the instincts deck the nuptial bower153, and nature, and intellect, and art emulate154 each other in the gifts and the melody they bring to the epithalamium.
Thus are we put in training for a love which knows not sex, nor person, nor partiality, but which seeks virtue and wisdom everywhere, to the end of increasing virtue and wisdom. We are by nature observers, and thereby155 learners. That is our permanent state. But we are often made to feel that our affections are but tents of a night. Though slowly and with pain, the objects of the affections change, as the objects of thought do. There are moments when the affections rule and absorb the man, and make his happiness dependent on a person or persons. But in health the mind is presently seen again, — its overarching vault156, bright with galaxies157 of immutable158 lights, and the warm loves and fears that swept over us as clouds, must lose their finite character and blend with God, to attain their own perfection. But we need not fear that we can lose any thing by the progress of the soul. The soul may be trusted to the end. That which is so beautiful and attractive as these relations must be succeeded and supplanted159 only by what is more beautiful, and so on for ever.
收听单词发音 |
1
gem
|
|
| n.宝石，珠宝；受爱戴的人 [同]jewel | |
参考例句： |
|
|
|
|
2
concealed
|
|
| a.隐藏的，隐蔽的 | |
参考例句： |
|
|
|
|
3
ripens
|
|
| v.成熟，使熟( ripen的第三人称单数 ) | |
参考例句： |
|
|
|
|
4
benevolence
|
|
| n.慈悲，捐助 | |
参考例句： |
|
|
|
|
5
enchantment
|
|
| n.迷惑，妖术，魅力 | |
参考例句： |
|
|
|
|
6
civic
|
|
| adj.城市的，都市的，市民的，公民的 | |
参考例句： |
|
|
|
|
7
heyday
|
|
| n.全盛时期，青春期 | |
参考例句： |
|
|
|
|
8
portray
|
|
| v.描写，描述；画(人物、景象等) | |
参考例句： |
|
|
|
|
9
tints
|
|
| 色彩( tint的名词复数 )； 带白的颜色； （淡色）染发剂； 痕迹 | |
参考例句： |
|
|
|
|
10
throb
|
|
| v.震颤，颤动；(急速强烈地)跳动，搏动 | |
参考例句： |
|
|
|
|
11
throbbing
|
|
| a. 跳动的,悸动的 | |
参考例句： |
|
|
|
|
12
pedantry
|
|
| n.迂腐，卖弄学问 | |
参考例句： |
|
|
|
|
13
incur
|
|
| vt.招致，蒙受，遭遇 | |
参考例句： |
|
|
|
|
14
imputation
|
|
| n.归罪，责难 | |
参考例句： |
|
|
|
|
15
censors
|
|
| 删剪（书籍、电影等中被认为犯忌、违反道德或政治上危险的内容）( censor的第三人称单数 ) | |
参考例句： |
|
|
|
|
16
forsakes
|
|
| 放弃( forsake的第三人称单数 )； 弃绝； 抛弃； 摒弃 | |
参考例句： |
|
|
|
|
17
aged
|
|
| adj.年老的，陈年的 | |
参考例句： |
|
|
|
|
18
maiden
|
|
| n.少女，处女；adj.未婚的，纯洁的，无经验的 | |
参考例句： |
|
|
|
|
19
kindling
|
|
| n. 点火, 可燃物 动词kindle的现在分词形式 | |
参考例句： |
|
|
|
|
20
bosom
|
|
| n.胸，胸部；胸怀；内心；adj.亲密的 | |
参考例句： |
|
|
|
|
21
muses
|
|
| v.沉思，冥想( muse的第三人称单数 )；沉思自语说（某事） | |
参考例句： |
|
|
|
|
22
attain
|
|
| vt.达到，获得，完成 | |
参考例句： |
|
|
|
|
23
behold
|
|
| v.看，注视，看到 | |
参考例句： |
|
|
|
|
24
adherence
|
|
| n.信奉，依附，坚持，固着 | |
参考例句： |
|
|
|
|
25
nourishment
|
|
| n.食物，营养品；营养情况 | |
参考例句： |
|
|
|
|
26
alas
|
|
| int.唉(表示悲伤、忧愁、恐惧等) | |
参考例句： |
|
|
|
|
27
embitter
|
|
| v.使苦；激怒 | |
参考例句： |
|
|
|
|
28
melancholy
|
|
| n.忧郁，愁思；adj.令人感伤（沮丧）的，忧郁的 | |
参考例句： |
|
|
|
|
29
immortal
|
|
| adj.不朽的；永生的，不死的；神的 | |
参考例句： |
|
|
|
|
30
hilarity
|
|
| n.欢乐；热闹 | |
参考例句： |
|
|
|
|
31
cleaves
|
|
| v.劈开，剁开，割开( cleave的第三人称单数 ) | |
参考例句： |
|
|
|
|
32
bent
|
|
| n.爱好，癖好；adj.弯的；决心的，一心的 | |
参考例句： |
|
|
|
|
33
usurps
|
|
| 篡夺，霸占( usurp的第三人称单数 )； 盗用； 篡夺，篡权 | |
参考例句： |
|
|
|
|
34
worthy
|
|
| adj.(of)值得的，配得上的；有价值的 | |
参考例句： |
|
|
|
|
35
intercourse
|
|
| n.性交；交流，交往，交际 | |
参考例句： |
|
|
|
|
36
demonstrations
|
|
| 证明( demonstration的名词复数 )； 表明； 表达； 游行示威 | |
参考例句： |
|
|
|
|
37
rustic
|
|
| adj.乡村的，有乡村特色的；n.乡下人，乡巴佬 | |
参考例句： |
|
|
|
|
38
satchel
|
|
| n.(皮或帆布的)书包 | |
参考例句： |
|
|
|
|
39
infinitely
|
|
| adv.无限地，无穷地 | |
参考例句： |
|
|
|
|
40
throng
|
|
| n.人群，群众；v.拥挤，群集 | |
参考例句： |
|
|
|
|
41
avert
|
|
| v.防止，避免；转移(目光、注意力等) | |
参考例句： |
|
|
|
|
42
confiding
|
|
| adj.相信人的，易于相信的v.吐露（秘密，心事等）( confide的现在分词 )；（向某人）吐露（隐私、秘密等） | |
参考例句： |
|
|
|
|
43
heartily
|
|
| adv.衷心地，诚恳地，十分，很 | |
参考例句： |
|
|
|
|
44
deplores
|
|
| v.悲叹，痛惜，强烈反对( deplore的第三人称单数 ) | |
参考例句： |
|
|
|
|
45
discourse
|
|
| n.论文，演说；谈话；话语；vi.讲述，著述 | |
参考例句： |
|
|
|
|
46
discourses
|
|
| 论文( discourse的名词复数 )； 演说； 讲道； 话语 | |
参考例句： |
|
|
|
|
47
reverence
|
|
| n.敬畏，尊敬，尊严；Reverence:对某些基督教神职人员的尊称；v.尊敬，敬畏，崇敬 | |
参考例句： |
|
|
|
|
48
disparaging
|
|
| adj.轻蔑的，毁谤的v.轻视( disparage的现在分词 )；贬低；批评；非难 | |
参考例句： |
|
|
|
|
49
tempted
|
|
| v.怂恿（某人）干不正当的事；冒…的险（tempt的过去分词） | |
参考例句： |
|
|
|
|
50
celestial
|
|
| adj.天体的；天上的 | |
参考例句： |
|
|
|
|
51
rapture
|
|
| n.狂喜；全神贯注；着迷；v.使狂喜 | |
参考例句： |
|
|
|
|
52
outlasts
|
|
| v.比…长久，比…活得长( outlast的第三人称单数 ) | |
参考例句： |
|
|
|
|
|
53
contrived
|
|
| adj.不自然的，做作的；虚构的 | |
参考例句： |
|
|
|
|
54
witchcraft
|
|
| n.魔法，巫术 | |
参考例句： |
|
|
|
|
55
embalmed
|
|
| adj.用防腐药物保存（尸体）的v.保存（尸体）不腐( embalm的过去式和过去分词 )；使不被遗忘；使充满香气 | |
参考例句： |
|
|
|
|
56
varied
|
|
| adj.多样的，多变化的 | |
参考例句： |
|
|
|
|
57
enchantments
|
|
| n.魅力( enchantment的名词复数 )；迷人之处；施魔法；着魔 | |
参考例句： |
|
|
|
|
58
amber
|
|
| n.琥珀；琥珀色；adj.琥珀制的 | |
参考例句： |
|
|
|
|
59
solitary
|
|
| adj.孤独的，独立的，荒凉的；n.隐士 | |
参考例句： |
|
|
|
|
60
watchful
|
|
| adj.注意的，警惕的 | |
参考例句： |
|
|
|
|
61
relish
|
|
| n.滋味，享受，爱好，调味品；vt.加调味料，享受，品味；vi.有滋味 | |
参考例句： |
|
|
|
|
62
ciphers
|
|
| n.密码( cipher的名词复数 )；零；不重要的人；无价值的东西 | |
参考例句： |
|
|
|
|
63
mere
|
|
| adj.纯粹的；仅仅，只不过 | |
参考例句： |
|
|
|
|
64
boughs
|
|
| 大树枝( bough的名词复数 ) | |
参考例句： |
|
|
|
|
65
soothes
|
|
| v.安慰( soothe的第三人称单数 )；抚慰；使舒服；减轻痛苦 | |
参考例句： |
|
|
|
|
66
solitude
|
|
| n. 孤独; 独居,荒僻之地,幽静的地方 | |
参考例句： |
|
|
|
|
67
groves
|
|
| 树丛，小树林( grove的名词复数 ) | |
参考例句： |
|
|
|
|
68
fowls
|
|
| 鸟( fowl的名词复数 )； 禽肉； 既不是这； 非驴非马 | |
参考例句： |
|
|
|
|
69
owls
|
|
| n.猫头鹰( owl的名词复数 ) | |
参考例句： |
|
|
|
|
70
groan
|
|
| vi./n.呻吟，抱怨；(发出)呻吟般的声音 | |
参考例句： |
|
|
|
|
71
dilates
|
|
| v.（使某物）扩大，膨胀，张大( dilate的第三人称单数 ) | |
参考例句： |
|
|
|
|
72
accosts
|
|
| v.走过去跟…讲话( accost的第三人称单数 )；跟…搭讪；（乞丐等）上前向…乞讨；（妓女等）勾搭 | |
参考例句： |
|
|
|
|
73
veins
|
|
| n.纹理；矿脉( vein的名词复数 )；静脉；叶脉；纹理 | |
参考例句： |
|
|
|
|
74
brook
|
|
| n.小河，溪；v.忍受，容让 | |
参考例句： |
|
|
|
|
75
abject
|
|
| adj.极可怜的，卑屈的 | |
参考例句： |
|
|
|
|
76
countenance
|
|
| n.脸色，面容；面部表情；vt.支持，赞同 | |
参考例句： |
|
|
|
|
77
potent
|
|
| adj.强有力的，有权势的；有效力的 | |
参考例句： |
|
|
|
|
78
extrudes
|
|
| v.挤压出( extrude的第三人称单数 )；挤压成；突出；伸出 | |
参考例句： |
|
|
|
|
79
impersonal
|
|
| adj.无个人感情的，与个人无关的，非人称的 | |
参考例句： |
|
|
|
|
80
mundane
|
|
| adj.平凡的；尘世的；宇宙的 | |
参考例句： |
|
|
|
|
81
virtues
|
|
| 美德( virtue的名词复数 )； 德行； 优点； 长处 | |
参考例句： |
|
|
|
|
82
virtue
|
|
| n.德行，美德；贞操；优点；功效，效力 | |
参考例句： |
|
|
|
|
83
likeness
|
|
| n.相像，相似（之处） | |
参考例句： |
|
|
|
|
84
analyze
|
|
| vt.分析，解析 (=analyse) | |
参考例句： |
|
|
|
|
85
delicacy
|
|
| n.精致，细微，微妙，精良；美味，佳肴 | |
参考例句： |
|
|
|
|
86
hovering
|
|
| 鸟( hover的现在分词 )； 靠近（某事物）； （人）徘徊； 犹豫 | |
参考例句： |
|
|
|
|
87
appropriation
|
|
| n.拨款，批准支出 | |
参考例句： |
|
|
|
|
88
fluency
|
|
| n.流畅，雄辩，善辩 | |
参考例句： |
|
|
|
|
89
sculptor
|
|
| n.雕刻家，雕刻家 | |
参考例句： |
|
|
|
|
90
attained
|
|
| （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） | |
参考例句： |
|
|
|
|
91
lulls
|
|
| n.间歇期（lull的复数形式）vt.使镇静，使安静（lull的第三人称单数形式） | |
参考例句： |
|
|
|
|
92
beholder
|
|
| n.观看者，旁观者 | |
参考例句： |
|
|
|
|
93
firmament
|
|
| n.苍穹；最高层 | |
参考例句： |
|
|
|
|
94
splendors
|
|
| n.华丽( splendor的名词复数 )；壮丽；光辉；显赫 | |
参考例句： |
|
|
|
|
95
embodied
|
|
| v.表现( embody的过去式和过去分词 )；象征；包括；包含 | |
参考例句： |
|
|
|
|
96
deity
|
|
| n.神，神性；被奉若神明的人(或物) | |
参考例句： |
|
|
|
|
97
beholding
|
|
| v.看，注视( behold的现在分词 )；瞧；看呀；（叙述中用于引出某人意外的出现）哎哟 | |
参考例句： |
|
|
|
|
98
contemplating
|
|
| 深思，细想，仔细考虑( contemplate的现在分词 )； 注视，凝视； 考虑接受（发生某事的可能性）； 深思熟虑，沉思，苦思冥想 | |
参考例句： |
|
|
|
|
99
conversing
|
|
| v.交谈，谈话( converse的现在分词 ) | |
参考例句： |
|
|
|
|
100
contemplate
|
|
| vt.盘算，计议；周密考虑；注视，凝视 | |
参考例句： |
|
|
|
|
101
inflame
|
|
| v.使燃烧；使极度激动；使发炎 | |
参考例句： |
|
|
|
|
102
hearth
|
|
| n.壁炉炉床，壁炉地面 | |
参考例句： |
|
|
|
|
103
apprehension
|
|
| n.理解，领悟；逮捕，拘捕；忧虑 | |
参考例句： |
|
|
|
|
104
attains
|
|
| （通常经过努力）实现( attain的第三人称单数 )； 达到； 获得； 达到（某年龄、水平、状况） | |
参考例句： |
|
|
|
|
105
taint
|
|
| n.污点；感染；腐坏；v.使感染；污染 | |
参考例句： |
|
|
|
|
106
mutual
|
|
| adj.相互的，彼此的；共同的，共有的 | |
参考例句： |
|
|
|
|
107
blemishes
|
|
| n.（身体的）瘢点( blemish的名词复数 )；伤疤；瑕疵；污点 | |
参考例句： |
|
|
|
|
108
hindrances
|
|
| 阻碍者( hindrance的名词复数 )； 障碍物； 受到妨碍的状态 | |
参考例句： |
|
|
|
|
109
ascends
|
|
| v.上升，攀登( ascend的第三人称单数 ) | |
参考例句： |
|
|
|
|
110
doctrine
|
|
| n.教义；主义；学说 | |
参考例句： |
|
|
|
|
111
opposition
|
|
| n.反对，敌对 | |
参考例句： |
|
|
|
|
112
rebuke
|
|
| v.指责，非难，斥责 [反]praise | |
参考例句： |
|
|
|
|
113
subterranean
|
|
| adj.地下的，地表下的 | |
参考例句： |
|
|
|
|
114
prudence
|
|
| n.谨慎，精明，节俭 | |
参考例句： |
|
|
|
|
115
savor
|
|
| vt.品尝，欣赏；n.味道，风味；情趣，趣味 | |
参考例句： |
|
|
|
|
116
intrudes
|
|
| v.侵入，侵扰，打扰( intrude的第三人称单数 )；把…强加于 | |
参考例句： |
|
|
|
|
117
withers
|
|
| 马肩隆 | |
参考例句： |
|
|
|
|
118
thrift
|
|
| adj.节约，节俭；n.节俭，节约 | |
参考例句： |
|
|
|
|
119
pebble
|
|
| n.卵石，小圆石 | |
参考例句： |
|
|
|
|
120
proceeding
|
|
| n.行动，进行，(pl.)会议录，学报 | |
参考例句： |
|
|
|
|
121
orb
|
|
| n.太阳；星球；v.弄圆；成球形 | |
参考例句： |
|
|
|
|
122
utensil
|
|
| n.器皿，用具 | |
参考例句： |
|
|
|
|
123
affinities
|
|
| n.密切关系( affinity的名词复数 )；亲近；（生性）喜爱；类同 | |
参考例句： |
|
|
|
|
124
longing
|
|
| n.（for）渴望 | |
参考例句： |
|
|
|
|
125
stimulus
|
|
| n.刺激，刺激物，促进因素，引起兴奋的事物 | |
参考例句： |
|
|
|
|
126
irritability
|
|
| n.易怒 | |
参考例句： |
|
|
|
|
127
fiery
|
|
| adj.燃烧着的，火红的；暴躁的；激烈的 | |
参考例句： |
|
|
|
|
128
plighting
|
|
| vt.保证，约定（plight的现在分词形式） | |
参考例句： |
|
|
|
|
129
beholds
|
|
| v.看，注视( behold的第三人称单数 )；瞧；看呀；（叙述中用于引出某人意外的出现）哎哟 | |
参考例句： |
|
|
|
|
130
eloquent
|
|
| adj.雄辩的，口才流利的；明白显示出的 | |
参考例句： |
|
|
|
|
131
spoke
|
|
| 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 | |
参考例句： |
|
|
|
|
132
wrought
|
|
| v.引起；以…原料制作；运转；adj.制造的 | |
参考例句： |
|
|
|
|
133
endearments
|
|
| n.表示爱慕的话语，亲热的表示( endearment的名词复数 ) | |
参考例句： |
|
|
|
|
134
solace
|
|
| n.安慰；v.使快乐；vt.安慰(物)，缓和 | |
参考例句： |
|
|
|
|
135
costly
|
|
| adj.昂贵的，价值高的，豪华的 | |
参考例句： |
|
|
|
|
136
exult
|
|
| v.狂喜，欢腾；欢欣鼓舞 | |
参考例句： |
|
|
|
|
137
joyfully
|
|
| adv. 喜悦地, 高兴地 | |
参考例句： |
|
|
|
|
138
ransom
|
|
| n.赎金，赎身；v.赎回，解救 | |
参考例句： |
|
|
|
|
139
covenants
|
|
| n.（有法律约束的）协议( covenant的名词复数 )；盟约；公约；（向慈善事业、信托基金会等定期捐款的）契约书 | |
参考例句： |
|
|
|
|
140
transmutes
|
|
| v.使变形，使变质，把…变成…( transmute的第三人称单数 ) | |
参考例句： |
|
|
|
|
141
aspires
|
|
| v.渴望，追求( aspire的第三人称单数 ) | |
参考例句： |
|
|
|
|
142
craving
|
|
| n.渴望,热望 | |
参考例句： |
|
|
|
|
143
incongruities
|
|
| n.不协调( incongruity的名词复数 )；不一致；不适合；不协调的东西 | |
参考例句： |
|
|
|
|
144
texture
|
|
| n.(织物)质地；(材料)构造；结构；肌理 | |
参考例句： |
|
|
|
|
145
gnomes
|
|
| n.矮子( gnome的名词复数 )；侏儒；（尤指金融市场上搞投机的）银行家；守护神 | |
参考例句： |
|
|
|
|
146
vices
|
|
| 缺陷( vice的名词复数 )； 恶习； 不道德行为； 台钳 | |
参考例句： |
|
|
|
|
147
deciduous
|
|
| adj.非永久的；短暂的；脱落的；落叶的 | |
参考例句： |
|
|
|
|
148
prospective
|
|
| adj.预期的，未来的，前瞻性的 | |
参考例句： |
|
|
|
|
149
nuptial
|
|
| adj.婚姻的，婚礼的 | |
参考例句： |
|
|
|
|
150
prophesies
|
|
| v.预告，预言( prophesy的第三人称单数 ) | |
参考例句： |
|
|
|
|
151
infancy
|
|
| n.婴儿期；幼年期；初期 | |
参考例句： |
|
|
|
|
152
profuse
|
|
| adj.很多的，大量的，极其丰富的 | |
参考例句： |
|
|
|
|
153
bower
|
|
| n.凉亭，树荫下凉快之处；闺房；v.荫蔽 | |
参考例句： |
|
|
|
|
154
emulate
|
|
| v.努力赶上或超越，与…竞争；效仿 | |
参考例句： |
|
|
|
|
155
thereby
|
|
| adv.因此，从而 | |
参考例句： |
|
|
|
|
156
vault
|
|
| n.拱形圆顶，地窖，地下室 | |
参考例句： |
|
|
|
|
157
galaxies
|
|
| 星系( galaxy的名词复数 )； 银河系； 一群（杰出或著名的人物） | |
参考例句： |
|
|
|
|
158
immutable
|
|
| adj.不可改变的，永恒的 | |
参考例句： |
|
|
|
|
159
supplanted
|
|
| 把…排挤掉，取代( supplant的过去式和过去分词 ) | |
参考例句： |
|
|
|
| 欢迎访问英文小说网 |