The squire1 and his select party of philosophers and dilettanti were again left in peaceful possession of Headlong Hall: and, as the former made a point of never losing a moment in the accomplishment2 of a favourite object, he did not suffer many days to elapse, before the spiritual metamorphosis of eight into four was effected by the clerical dexterity3 of the Reverend Doctor Gaster.
Immediately after the ceremony, the whole party dispersed4, the squire having first extracted from every one of his chosen guests a positive promise to re-assemble in August, when they would be better enabled, in its most appropriate season, to form a correct judgment5 of Cambrian hospitality.
Mr Jenkison shook hands at parting with his two brother philosophers. “According to your respective systems,” said he, “I ought to congratulate you on a change for the better, which I do most cordially: and to condole6 with you on a change for the worse, though, when I consider whom you have chosen, I should violate every principle of probability in doing so.”
“You will do well,” said Mr Foster, “to follow our example. The extensive circle of general philanthropy, which, in the present advanced stage of human nature, comprehends in its circumference7 the destinies of the whole species, originated, and still proceeds, from that narrower circle of domestic affection, which first set limits to the empire of selfishness, and, by purifying the passions and enlarging the affections of mankind, has given to the views of benevolence8 an increasing and illimitable expansion, which will finally diffuse9 happiness and peace over the whole surface of the world.”
“The affection,” said Mr Escot, “of two congenial spirits, united not by legal bondage10 and superstitious11 imposture12, but by mutual13 confidence and reciprocal virtues14, is the only counterbalancing consolation15 in this scene of mischief16 and misery17. But how rarely is this the case according to the present system of marriage! So far from being a central point of expansion to the great circle of universal benevolence, it serves only to concentrate the feelings of natural sympathy in the reflected selfishness of family interest, and to substitute for the humani nihil alienum puto of youthful philanthropy, the charity begins at home of maturer years. And what accession of individual happiness is acquired by this oblivion of the general good? Luxury, despotism, and avarice18 have so seized and entangled19 nine hundred and ninety-nine out of every thousand of the human race, that the matrimonial compact, which ought to be the most easy, the most free, and the most simple of all engagements, is become the most slavish and complicated,— a mere20 question of finance,— a system of bargain, and barter21, and commerce, and trick, and chicanery22, and dissimulation23, and fraud. Is there one instance in ten thousand, in which the buds of first affection are not most cruelly and hopelessly blasted, by avarice, or ambition, or arbitrary power? Females, condemned24 during the whole flower of their youth to a worse than monastic celibacy25, irrevocably debarred from the hope to which their first affections pointed26, will, at a certain period of life, as the natural delicacy27 of taste and feeling is gradually worn away by the attrition of society, become willing to take up with any coxcomb28 or scoundrel, whom that merciless and mercenary gang of cold-blooded slaves and assassins, called, in the ordinary prostitution of language friends, may agree in designating as a prudent29 choice. Young men, on the other hand, are driven by the same vile30 superstitions31 from the company of the most amiable32 and modest of the opposite sex, to that of those miserable33 victims and outcasts of a world which dares to call itself virtuous34, whom that very society whose pernicious institutions first caused their aberrations,— consigning35 them, without one tear of pity or one struggle of remorse36, to penury37, infamy38, and disease,— condemns39 to bear the burden of its own atrocious absurdities40! Thus, the youth of one sex is consumed in slavery, disappointment, and spleen; that of the other, in frantic41 folly42 and selfish intemperance43: till at length, on the necks of a couple so enfeebled, so perverted44, so distempered both in body and soul, society throws the yoke45 of marriage: that yoke which, once rivetted on the necks of its victims, clings to them like the poisoned garments of Nessus or Medea. What can be expected from these ill-assorted yoke-fellows, but that, like two ill-tempered hounds, coupled by a tyrannical sportsman, they should drag on their indissoluble fetter46, snarling47 and growling48, and pulling in different directions? What can be expected for their wretched offspring, but sickness and suffering, premature49 decrepitude50, and untimely death? In this, as in every other institution of civilised society, avarice, luxury, and disease constitute the TRIANGULAR51 HARMONY of the life of man. Avarice conducts him to the abyss of toil52 and crime: luxury seizes on his ill-gotten spoil; and, while he revels53 in her enchantments54, or groans55 beneath her tyranny, disease bursts upon him, and sweeps him from the earth.”
“Your theory,” said Mr Jenkison, “forms an admirable counterpoise to your example. As far as I am attracted by the one, I am repelled56 by the other. Thus, the scales of my philosophical57 balance remain eternally equiponderant, and I see no reason to say of either of them, ΟΙΧΕΤΑΙ ΕΙΣ ΑΙΔΑΟ."
The End
1 squire | |
n.护卫, 侍从, 乡绅 | |
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2 accomplishment | |
n.完成,成就,(pl.)造诣,技能 | |
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3 dexterity | |
n.(手的)灵巧,灵活 | |
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4 dispersed | |
adj. 被驱散的, 被分散的, 散布的 | |
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5 judgment | |
n.审判;判断力,识别力,看法,意见 | |
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6 condole | |
v.同情;慰问 | |
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7 circumference | |
n.圆周,周长,圆周线 | |
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8 benevolence | |
n.慈悲,捐助 | |
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9 diffuse | |
v.扩散;传播;adj.冗长的;四散的,弥漫的 | |
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10 bondage | |
n.奴役,束缚 | |
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11 superstitious | |
adj.迷信的 | |
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12 imposture | |
n.冒名顶替,欺骗 | |
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13 mutual | |
adj.相互的,彼此的;共同的,共有的 | |
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14 virtues | |
美德( virtue的名词复数 ); 德行; 优点; 长处 | |
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15 consolation | |
n.安慰,慰问 | |
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16 mischief | |
n.损害,伤害,危害;恶作剧,捣蛋,胡闹 | |
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17 misery | |
n.痛苦,苦恼,苦难;悲惨的境遇,贫苦 | |
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18 avarice | |
n.贪婪;贪心 | |
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19 entangled | |
adj.卷入的;陷入的;被缠住的;缠在一起的v.使某人(某物/自己)缠绕,纠缠于(某物中),使某人(自己)陷入(困难或复杂的环境中)( entangle的过去式和过去分词 ) | |
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20 mere | |
adj.纯粹的;仅仅,只不过 | |
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21 barter | |
n.物物交换,以货易货,实物交易 | |
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22 chicanery | |
n.欺诈,欺骗 | |
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23 dissimulation | |
n.掩饰,虚伪,装糊涂 | |
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24 condemned | |
adj. 被责难的, 被宣告有罪的 动词condemn的过去式和过去分词 | |
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25 celibacy | |
n.独身(主义) | |
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26 pointed | |
adj.尖的,直截了当的 | |
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27 delicacy | |
n.精致,细微,微妙,精良;美味,佳肴 | |
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28 coxcomb | |
n.花花公子 | |
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29 prudent | |
adj.谨慎的,有远见的,精打细算的 | |
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30 vile | |
adj.卑鄙的,可耻的,邪恶的;坏透的 | |
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31 superstitions | |
迷信,迷信行为( superstition的名词复数 ) | |
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32 amiable | |
adj.和蔼可亲的,友善的,亲切的 | |
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33 miserable | |
adj.悲惨的,痛苦的;可怜的,糟糕的 | |
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34 virtuous | |
adj.有品德的,善良的,贞洁的,有效力的 | |
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35 consigning | |
v.把…置于(令人不快的境地)( consign的现在分词 );把…托付给;把…托人代售;丟弃 | |
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36 remorse | |
n.痛恨,悔恨,自责 | |
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37 penury | |
n.贫穷,拮据 | |
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38 infamy | |
n.声名狼藉,出丑,恶行 | |
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39 condemns | |
v.(通常因道义上的原因而)谴责( condemn的第三人称单数 );宣判;宣布…不能使用;迫使…陷于不幸的境地 | |
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40 absurdities | |
n.极端无理性( absurdity的名词复数 );荒谬;谬论;荒谬的行为 | |
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41 frantic | |
adj.狂乱的,错乱的,激昂的 | |
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42 folly | |
n.愚笨,愚蠢,蠢事,蠢行,傻话 | |
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43 intemperance | |
n.放纵 | |
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44 perverted | |
adj.不正当的v.滥用( pervert的过去式和过去分词 );腐蚀;败坏;使堕落 | |
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45 yoke | |
n.轭;支配;v.给...上轭,连接,使成配偶 | |
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46 fetter | |
n./vt.脚镣,束缚 | |
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47 snarling | |
v.(指狗)吠,嗥叫, (人)咆哮( snarl的现在分词 );咆哮着说,厉声地说 | |
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48 growling | |
n.吠声, 咆哮声 v.怒吠, 咆哮, 吼 | |
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49 premature | |
adj.比预期时间早的;不成熟的,仓促的 | |
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50 decrepitude | |
n.衰老;破旧 | |
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51 triangular | |
adj.三角(形)的,三者间的 | |
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52 toil | |
vi.辛劳工作,艰难地行动;n.苦工,难事 | |
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53 revels | |
n.作乐( revel的名词复数 );狂欢;着迷;陶醉v.作乐( revel的第三人称单数 );狂欢;着迷;陶醉 | |
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54 enchantments | |
n.魅力( enchantment的名词复数 );迷人之处;施魔法;着魔 | |
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55 groans | |
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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56 repelled | |
v.击退( repel的过去式和过去分词 );使厌恶;排斥;推开 | |
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57 philosophical | |
adj.哲学家的,哲学上的,达观的 | |
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