How can our principles become dead, unless the impressions (thoughts) which correspond to them are extinguished? But it is in thy power continuously to fan these thoughts into a flame. I can have that opinion about anything, which I ought to have. If I can, why am I disturbed? The things which are external to my mind have no relation at all to my mind. — Let this be the state of thy affects, and thou standest erect3. To recover thy life is in thy power. Look at things again as thou didst use to look at them; for in this consists the recovery of thy life.
The idle business of show, plays on the stage, flocks of sheep, herds4, exercises with spears, a bone cast to little dogs, a bit of bread into fish-ponds, labourings of ants and burden-carrying, runnings about of frightened little mice, puppets pulled by stringsall alike. It is thy duty then in the midst of such things to show good humour and not a proud air; to understand however that every man is worth just so much as the things are worth about which he busies himself.
In discourse6 thou must attend to what is said, and in every movement thou must observe what is doing. And in the one thou shouldst see immediately to what end it refers, but in the other watch carefully what is the thing signified.
Is my understanding sufficient for this or not? If it is sufficient, I use it for the work as an instrument given by the universal nature. But if it is not sufficient, then either I retire from the work and give way to him who is able to do it better, unless there be some reason why I ought not to do so; or I do it as well as I can, taking to help me the man who with the aid of my ruling principle can do what is now fit and useful for the general good. For whatsoever7 either by myself or with another I can do, ought to be directed to this only, to that which is useful and well suited to society.
How many after being celebrated8 by fame have been given up to oblivion; and how many who have celebrated the fame of others have long been dead.
Be not ashamed to be helped; for it is thy business to do thy duty like a soldier in the assault on a town. How then, if being lame2 thou canst not mount up on the battlements alone, but with the help of another it is possible?
Let not future things disturb thee, for thou wilt come to them, if it shall be necessary, having with thee the same reason which now thou usest for present things.
All things are implicated9 with one another, and the bond is holy; and there is hardly anything unconnected with any other thing. For things have been co-ordinated, and they combine to form the same universe (order). For there is one universe made up of all things, and one God who pervades10 all things, and one substance, and one law, one common reason in all intelligent animals, and one truth; if indeed there is also one perfection for all animals which are of the same stock and participate in the same reason.
Everything material soon disappears in the substance of the whole; and everything formal (causal) is very soon taken back into the universal reason; and the memory of everything is very soon overwhelmed in time.
To the rational animal the same act is according to nature and according to reason.
Be thou erect, or be made erect.
Just as it is with the members in those bodies which are united in one, so it is with rational beings which exist separate, for they have been constituted for one co-operation. And the perception of this will be more apparent to thee, if thou often sayest to thyself that I am a member (melos) of the system of rational beings. But if (using the letter r) thou sayest that thou art a part (meros) thou dost not yet love men from thy heart; beneficence does not yet delight thee for its own sake; thou still doest it barely as a thing of propriety11, and not yet as doing good to thyself.
Let there fall externally what will on the parts which can feel the effects of this fall. For those parts which have felt will complain, if they choose. But I, unless I think that what has happened is an evil, am not injured. And it is in my power not to think so.
Whatever any one does or says, I must be good, just as if the gold, or the emerald, or the purple were always saying this, Whatever any one does or says, I must be emerald and keep my colour.
The ruling faculty12 does not disturb itself; I mean, does not frighten itself or cause itself pain. But if any one else can frighten or pain it, let him do so. For the faculty itself will not by its own opinion turn itself into such ways. Let the body itself take care, if it can, that is suffer nothing, and let it speak, if it suffers. But the soul itself, that which is subject to fear, to pain, which has completely the power of forming an opinion about these things, will suffer nothing, for it will never deviate13 into such a judgement. The leading principle in itself wants nothing, unless it makes a want for itself; and therefore it is both free from perturbation and unimpeded, if it does not disturb and impede14 itself.
Eudaemonia (happiness) is a good daemon, or a good thing. What then art thou doing here, O imagination? Go away, I entreat15 thee by the gods, as thou didst come, for I want thee not. But thou art come according to thy old fashion. I am not angry with thee: only go away.
Is any man afraid of change? Why what can take place without change? What then is more pleasing or more suitable to the universal nature? And canst thou take a bath unless the wood undergoes a change? And canst thou be nourished, unless the food undergoes a change? And can anything else that is useful be accomplished16 without change? Dost thou not see then that for thyself also to change is just the same, and equally necessary for the universal nature?
Through the universal substance as through a furious torrent17 all bodies are carried, being by their nature united with and cooperating with the whole, as the parts of our body with one another. How many a Chrysippus, how many a Socrates, how many an Epictetus has time already swallowed up? And let the same thought occur to thee with reference to every man and thing.
One thing only troubles me, lest I should do something which the constitution of man does not allow, or in the way which it does not allow, or what it does not allow now.
Near is thy forgetfulness of all things; and near the forgetfulness of thee by all.
It is peculiar18 to man to love even those who do wrong. And this happens, if when they do wrong it occurs to thee that they are kinsmen19, and that they do wrong through ignorance and unintentionally, and that soon both of you will die; and above all, that the wrong-doer has done thee no harm, for he has not made thy ruling faculty worse than it was before.
The universal nature out of the universal substance, as if it were wax, now moulds a horse, and when it has broken this up, it uses the material for a tree, then for a man, then for something else; and each of these things subsists20 for a very short time. But it is no hardship for the vessel21 to be broken up, just as there was none in its being fastened together.
A scowling22 look is altogether unnatural23; when it is often assumed, the result is that all comeliness24 dies away, and at last is so completely extinguished that it cannot be again lighted up at all. Try to conclude from this very fact that it is contrary to reason. For if even the perception of doing wrong shall depart, what reason is there for living any longer?
Nature which governs the whole will soon change all things which thou seest, and out of their substance will make other things, and again other things from the substance of them, in order that the world may be ever new.
When a man has done thee any wrong, immediately consider with what opinion about good or evil he has done wrong. For when thou hast seen this, thou wilt pity him, and wilt neither wonder nor be angry. For either thou thyself thinkest the same thing to be good that he does or another thing of the same kind. It is thy duty then to pardon him. But if thou dost not think such things to be good or evil, thou wilt more readily be well disposed to him who is in error.
Think not so much of what thou hast not as of what thou hast: but of the things which thou hast select the best, and then reflect how eagerly they would have been sought, if thou hadst them not. At the same time however take care that thou dost not through being so pleased with them accustom25 thyself to overvalue them, so as to be disturbed if ever thou shouldst not have them.
Retire into thyself. The rational principle which rules has this nature, that it is content with itself when it does what is just, and so secures tranquility.
Wipe out the imagination. Stop the pulling of the strings5. Confine thyself to the present. Understand well what happens either to thee or to another. Divide and distribute every object into the causal (formal) and the material. Think of thy last hour. Let the wrong which is done by a man stay there where the wrong was done.
Direct thy attention to what is said. Let thy understanding enter into the things that are doing and the things which do them.
Adorn27 thyself with simplicity28 and modesty29 and with indifference30 towards the things which lie between virtue31 and vice32. Love mankind. Follow God. The poet says that Law rules all. — And it is enough to remember that Law rules all.
About death: Whether it is a dispersion, or a resolution into atoms, or annihilation, it is either extinction33 or change.
About pain: The pain which is intolerable carries us off; but that which lasts a long time is tolerable; and the mind maintains its own tranquility by retiring into itself, and the ruling faculty is not made worse. But the parts which are harmed by pain, let them, if they can, give their opinion about it.
About fame: Look at the minds of those who seek fame, observe what they are, and what kind of things they avoid, and what kind of things they pursue. And consider that as the heaps of sand piled on one another hide the former sands, so in life the events which go before are soon covered by those which come after.
From Plato: The man who has an elevated mind and takes a view of all time and of all substance, dost thou suppose it possible for him to think that human life is anything great? it is not possible, he said. — Such a man then will think that death also is no evil. — Certainly not.
From Antisthenes: It is royal to do good and to be abused.
It is a base thing for the countenance34 to be obedient and to regulate and compose itself as the mind commands, and for the mind not to be regulated and composed by itself.
It is not right to vex35 ourselves at things,
For they care nought36 about it.
To the immortal37 gods and us give joy.
Life must be reaped like the ripe ears of corn:
One man is born; another dies.
If gods care not for me and for my children,
There is a reason for it.
For the good is with me, and the just.
No joining others in their wailing38, no violent emotion.
From Plato: But I would make this man a sufficient answer, which is this: Thou sayest not well, if thou thinkest that a man who is good for anything at all ought to compute39 the hazard of life or death, and should not rather look to this only in all that he does, whether he is doing what is just or unjust, and the works of a good or a bad man.
For thus it is, men of Athens, in truth: wherever a man has placed himself thinking it the best place for him, or has been placed by a commander, there in my opinion he ought to stay and to abide40 the hazard, taking nothing into the reckoning, either death or anything else, before the baseness of deserting his post.
But, my good friend, reflect whether that which is noble and good is not something different from saving and being saved; for as to a man living such or such a time, at least one who is really a man, consider if this is not a thing to be dismissed from the thoughts: and there must be no love of life: but as to these matters a man must intrust them to the deity41 and believe what the women say, that no man can escape his destiny, the next inquiry42 being how he may best live the time that he has to live.
Look round at the courses of the stars, as if thou wert going along with them; and constantly consider the changes of the elements into one another; for such thoughts purge43 away the filth44 of the terrene life.
This is a fine saying of Plato: That he who is discoursing45 about men should look also at earthly things as if he viewed them from some higher place; should look at them in their assemblies, armies, agricultural labours, marriages, treaties, births, deaths, noise of the courts of justice, desert places, various nations of barbarians46, feasts, lamentations, markets, a mixture of all things and an orderly combination of contraries.
Consider the past; such great changes of political supremacies. Thou mayest foresee also the things which will be. For they will certainly be of like form, and it is not possible that they should deviate from the order of the things which take place now: accordingly to have contemplated47 human life for forty years is the same as to have contemplated it for ten thousand years. For what more wilt thou see?
That which has grown from the earth to the earth,
But that which has sprung from heavenly seed,
Back to the heavenly realms returns.
This is either a dissolution of the mutual48 involution of the atoms, or a similar dispersion of the unsentient elements.
With food and drinks and cunning magic arts
Turning the channel’s course to ‘scape from death.
The breeze which heaven has sent
We must endure, and toil49 without complaining.
Another may be more expert in casting his opponent; but he is not more social, nor more modest, nor better disciplined to meet all that happens, nor more considerate with respect to the faults of his neighbours.
Where any work can be done conformably to the reason which is common to gods and men, there we have nothing to fear: for where we are able to get profit by means of the activity which is successful and proceeds according to our constitution, there no harm is to be suspected.
Everywhere and at all times it is in thy power piously50 to acquiesce52 in thy present condition, and to behave justly to those who are about thee, and to exert thy skill upon thy present thoughts, that nothing shall steal into them without being well examined.
Do not look around thee to discover other men’s ruling principles, but look straight to this, to what nature leads thee, both the universal nature through the things which happen to thee, and thy own nature through the acts which must be done by thee. But every being ought to do that which is according to its constitution; and all other things have been constituted for the sake of rational beings, just as among irrational53 things the inferior for the sake of the superior, but the rational for the sake of one another.
The prime principle then in man’s constitution is the social. And the second is not to yield to the persuasions54 of the body, for it is the peculiar office of the rational and intelligent motion to circumscribe55 itself, and never to be overpowered either by the motion of the senses or of the appetites, for both are animal; but the intelligent motion claims superiority and does not permit itself to be overpowered by the others. And with good reason, for it is formed by nature to use all of them. The third thing in the rational constitution is freedom from error and from deception56. Let then the ruling principle holding fast to these things go straight on, and it has what is its own.
Consider thyself to be dead, and to have completed thy life up to the present time; and live according to nature the remainder which is allowed thee.
Love that only which happens to thee and is spun57 with the thread of thy destiny. For what is more suitable?
In everything which happens keep before thy eyes those to whom the same things happened, and how they were vexed58, and treated them as strange things, and found fault with them: and now where are they? Nowhere. Why then dost thou too choose to act in the same way? And why dost thou not leave these agitations59 which are foreign to nature, to those who cause them and those who are moved by them? And why art thou not altogether intent upon the right way of making use of the things which happen to thee? For then thou wilt use them well, and they will be a material for thee to work on. Only attend to thyself, and resolve to be a good man in every act which thou doest: and remember . . .
Look within. Within is the fountain of good, and it will ever bubble up, if thou wilt ever dig.
The body ought to be compact, and to show no irregularity either in motion or attitude. For what the mind shows in the face by maintaining in it the expression of intelligence and propriety, that ought to be required also in the whole body. But all of these things should be observed without affectation.
The art of life is more like the wrestler’s art than the dancer’s, in respect of this, that it should stand ready and firm to meet onsets60 which are sudden and unexpected.
Constantly observe who those are whose approbation61 thou wishest to have, and what ruling principles they possess. For then thou wilt neither blame those who offend involuntarily, nor wilt thou want their approbation, if thou lookest to the sources of their opinions and appetites.
Every soul, the philosopher says, is involuntarily deprived of truth; consequently in the same way it is deprived of justice and temperance and benevolence62 and everything of the kind. It is most necessary to bear this constantly in mind, for thus thou wilt be more gentle towards all.
In every pain let this thought be present, that there is no dishonour63 in it, nor does it make the governing intelligence worse, for it does not damage the intelligence either so far as the intelligence is rational or so far as it is social. Indeed in the case of most pains let this remark of Epicurus aid thee, that pain is neither intolerable nor everlasting64, if thou bearest in mind that it has its limits, and if thou addest nothing to it in imagination: and remember this too, that we do not perceive that many things which are disagreeable to us are the same as pain, such as excessive drowsiness65, and the being scorched66 by heat, and the having no appetite. When then thou art discontented about any of these things, say to thyself, that thou art yielding to pain.
Take care not to feel towards the inhuman67, as they feel towards men.
How do we know if Telauges was not superior in character to Socrates? For it is not enough that Socrates died a more noble death, and disputed more skilfully68 with the sophists, and passed the night in the cold with more endurance, and that when he was bid to arrest Leon of Salamis, he considered it more noble to refuse, and that he walked in a swaggering way in the streets — though as to this fact one may have great doubts if it was true. But we ought to inquire, what kind of a soul it was that Socrates possessed69, and if he was able to be content with being just towards men and pious51 towards the gods, neither idly vexed on account of men’s villainy, nor yet making himself a slave to any man’s ignorance, nor receiving as strange anything that fell to his share out of the universal, nor enduring it as intolerable, nor allowing his understanding to sympathize with the affects of the miserable70 flesh.
Nature has not so mingled71 the intelligence with the composition of the body, as not to have allowed thee the power of circumscribing72 thyself and of bringing under subjection to thyself all that is thy own; for it is very possible to be a divine man and to be recognised as such by no one. Always bear this in mind; and another thing too, that very little indeed is necessary for living a happy life. And because thou hast despaired of becoming a dialectician and skilled in the knowledge of nature, do not for this reason renounce73 the hope of being both free and modest and social and obedient to God.
It is in thy power to live free from all compulsion in the greatest tranquility of mind, even if all the world cry out against thee as much as they choose, and even if wild beasts tear in pieces the members of this kneaded matter which has grown around thee. For what hinders the mind in the midst of all this from maintaining itself in tranquility and in a just judgement of all surrounding things and in a ready use of the objects which are presented to it, so that the judgement may say to the thing which falls under its observation: This thou art in substance (reality), though in men’s opinion thou mayest appear to be of a different kind; and the use shall say to that which falls under the hand: Thou art the thing that I was seeking; for to me that which presents itself is always a material for virtue both rational and political, and in a word, for the exercise of art, which belongs to man or God. For everything which happens has a relationship either to God or man, and is neither new nor difficult to handle, but usual and apt matter to work on.
The perfection of moral character consists in this, in passing every day as the last, and in being neither violently excited nor torpid74 nor playing the hypocrite.
The gods who are immortal are not vexed because during so long a time they must tolerate continually men such as they are and so many of them bad; and besides this, they also take care of them in all ways. But thou, who art destined75 to end so soon, art thou wearied of enduring the bad, and this too when thou art one of them?
It is a ridiculous thing for a man not to fly from his own badness, which is indeed possible, but to fly from other men’s badness, which is impossible.
Whatever the rational and political (social) faculty finds to be neither intelligent nor social, it properly judges to be inferior to itself.
When thou hast done a good act and another has received it, why dost thou look for a third thing besides these, as fools do, either to have the reputation of having done a good act or to obtain a return?
No man is tired of receiving what is useful. But it is useful to act according to nature. Do not then be tired of receiving what is useful by doing it to others.
The nature of the An moved to make the universe. But now either everything that takes place comes by way of consequence or continuity; or even the chief things towards which the ruling power of the universe directs its own movement are governed by no rational principle. If this is remembered it will make thee more tranquil26 in many things.
点击
收听单词发音
收听单词发音 |
1
wilt
|
|
| v.(使)植物凋谢或枯萎；(指人)疲倦，衰弱 | |
参考例句： |
|
|
|
|
2
lame
|
|
| adj.跛的，(辩解、论据等)无说服力的 | |
参考例句： |
|
|
|
|
3
erect
|
|
| n./v.树立，建立，使竖立；adj.直立的，垂直的 | |
参考例句： |
|
|
|
|
4
herds
|
|
| 兽群( herd的名词复数 )； 牧群； 人群； 群众 | |
参考例句： |
|
|
|
|
5
strings
|
|
| n.弦 | |
参考例句： |
|
|
|
|
6
discourse
|
|
| n.论文，演说；谈话；话语；vi.讲述，著述 | |
参考例句： |
|
|
|
|
7
whatsoever
|
|
| adv.（用于否定句中以加强语气）任何；pron.无论什么 | |
参考例句： |
|
|
|
|
8
celebrated
|
|
| adj.有名的，声誉卓著的 | |
参考例句： |
|
|
|
|
9
implicated
|
|
| adj.密切关联的；牵涉其中的 | |
参考例句： |
|
|
|
|
10
pervades
|
|
| v.遍及，弥漫( pervade的第三人称单数 ) | |
参考例句： |
|
|
|
|
11
propriety
|
|
| n.正当行为；正当；适当 | |
参考例句： |
|
|
|
|
12
faculty
|
|
| n.才能；学院，系；(学院或系的)全体教学人员 | |
参考例句： |
|
|
|
|
13
deviate
|
|
| v.(from)背离，偏离 | |
参考例句： |
|
|
|
|
14
impede
|
|
| v.妨碍，阻碍，阻止 | |
参考例句： |
|
|
|
|
15
entreat
|
|
| v.恳求，恳请 | |
参考例句： |
|
|
|
|
16
accomplished
|
|
| adj.有才艺的；有造诣的；达到了的 | |
参考例句： |
|
|
|
|
17
torrent
|
|
| n.激流，洪流；爆发，(话语等的)连发 | |
参考例句： |
|
|
|
|
18
peculiar
|
|
| adj.古怪的，异常的；特殊的，特有的 | |
参考例句： |
|
|
|
|
19
kinsmen
|
|
| n.家属，亲属( kinsman的名词复数 ) | |
参考例句： |
|
|
|
|
20
subsists
|
|
| v.（靠很少的钱或食物）维持生活，生存下去( subsist的第三人称单数 ) | |
参考例句： |
|
|
|
|
21
vessel
|
|
| n.船舶；容器，器皿；管，导管，血管 | |
参考例句： |
|
|
|
|
22
scowling
|
|
| 怒视，生气地皱眉( scowl的现在分词 ) | |
参考例句： |
|
|
|
|
23
unnatural
|
|
| adj.不自然的；反常的 | |
参考例句： |
|
|
|
|
24
comeliness
|
|
| n. 清秀, 美丽, 合宜 | |
参考例句： |
|
|
|
|
25
accustom
|
|
| vt.使适应，使习惯 | |
参考例句： |
|
|
|
|
26
tranquil
|
|
| adj. 安静的, 宁静的, 稳定的, 不变的 | |
参考例句： |
|
|
|
|
27
adorn
|
|
| vt.使美化，装饰 | |
参考例句： |
|
|
|
|
28
simplicity
|
|
| n.简单，简易；朴素；直率，单纯 | |
参考例句： |
|
|
|
|
29
modesty
|
|
| n.谦逊，虚心，端庄，稳重，羞怯，朴素 | |
参考例句： |
|
|
|
|
30
indifference
|
|
| n.不感兴趣，不关心，冷淡，不在乎 | |
参考例句： |
|
|
|
|
31
virtue
|
|
| n.德行，美德；贞操；优点；功效，效力 | |
参考例句： |
|
|
|
|
32
vice
|
|
| n.坏事；恶习；[pl.]台钳，老虎钳；adj.副的 | |
参考例句： |
|
|
|
|
33
extinction
|
|
| n.熄灭，消亡，消灭，灭绝，绝种 | |
参考例句： |
|
|
|
|
34
countenance
|
|
| n.脸色，面容；面部表情；vt.支持，赞同 | |
参考例句： |
|
|
|
|
35
vex
|
|
| vt.使烦恼，使苦恼 | |
参考例句： |
|
|
|
|
36
nought
|
|
| n.／adj.无，零 | |
参考例句： |
|
|
|
|
37
immortal
|
|
| adj.不朽的；永生的，不死的；神的 | |
参考例句： |
|
|
|
|
38
wailing
|
|
| v.哭叫，哀号( wail的现在分词 )；沱 | |
参考例句： |
|
|
|
|
39
compute
|
|
| v./n.计算，估计 | |
参考例句： |
|
|
|
|
40
abide
|
|
| vi.遵守；坚持；vt.忍受 | |
参考例句： |
|
|
|
|
41
deity
|
|
| n.神，神性；被奉若神明的人(或物) | |
参考例句： |
|
|
|
|
42
inquiry
|
|
| n.打听，询问，调查，查问 | |
参考例句： |
|
|
|
|
43
purge
|
|
| n.整肃，清除，泻药，净化；vt.净化，清除，摆脱；vi.清除，通便，腹泻，变得清洁 | |
参考例句： |
|
|
|
|
44
filth
|
|
| n.肮脏，污物，污秽；淫猥 | |
参考例句： |
|
|
|
|
45
discoursing
|
|
| 演说（discourse的现在分词形式） | |
参考例句： |
|
|
|
|
46
barbarians
|
|
| n.野蛮人( barbarian的名词复数 )；外国人；粗野的人；无教养的人 | |
参考例句： |
|
|
|
|
47
contemplated
|
|
| adj. 预期的 动词contemplate的过去分词形式 | |
参考例句： |
|
|
|
|
48
mutual
|
|
| adj.相互的，彼此的；共同的，共有的 | |
参考例句： |
|
|
|
|
49
toil
|
|
| vi.辛劳工作，艰难地行动；n.苦工，难事 | |
参考例句： |
|
|
|
|
50
piously
|
|
| adv.虔诚地 | |
参考例句： |
|
|
|
|
51
pious
|
|
| adj.虔诚的；道貌岸然的 | |
参考例句： |
|
|
|
|
52
acquiesce
|
|
| vi.默许，顺从，同意 | |
参考例句： |
|
|
|
|
53
irrational
|
|
| adj.无理性的，失去理性的 | |
参考例句： |
|
|
|
|
54
persuasions
|
|
| n.劝说，说服（力）( persuasion的名词复数 )；信仰 | |
参考例句： |
|
|
|
|
55
circumscribe
|
|
| v.在...周围划线，限制，约束 | |
参考例句： |
|
|
|
|
56
deception
|
|
| n.欺骗，欺诈；骗局，诡计 | |
参考例句： |
|
|
|
|
57
spun
|
|
| v.纺，杜撰，急转身 | |
参考例句： |
|
|
|
|
58
vexed
|
|
| adj.争论不休的；（指问题等）棘手的；争论不休的问题；烦恼的v.使烦恼( vex的过去式和过去分词 )；使苦恼；使生气；详细讨论 | |
参考例句： |
|
|
|
|
59
agitations
|
|
| （液体等的）摇动( agitation的名词复数 )； 鼓动； 激烈争论； （情绪等的）纷乱 | |
参考例句： |
|
|
|
|
60
onsets
|
|
| 攻击，袭击（onset的复数形式） | |
参考例句： |
|
|
|
|
61
approbation
|
|
| n.称赞；认可 | |
参考例句： |
|
|
|
|
62
benevolence
|
|
| n.慈悲，捐助 | |
参考例句： |
|
|
|
|
63
dishonour
|
|
| n./vt.拒付（支票、汇票、票据等）；vt.凌辱，使丢脸；n.不名誉，耻辱，不光彩 | |
参考例句： |
|
|
|
|
64
everlasting
|
|
| adj.永恒的，持久的，无止境的 | |
参考例句： |
|
|
|
|
65
drowsiness
|
|
| n.睡意；嗜睡 | |
参考例句： |
|
|
|
|
66
scorched
|
|
| 烧焦，烤焦( scorch的过去式和过去分词 )； 使（植物）枯萎，把…晒枯； 高速行驶； 枯焦 | |
参考例句： |
|
|
|
|
67
inhuman
|
|
| adj.残忍的，不人道的，无人性的 | |
参考例句： |
|
|
|
|
68
skilfully
|
|
| adv. (美skillfully)熟练地 | |
参考例句： |
|
|
|
|
69
possessed
|
|
| adj.疯狂的；拥有的，占有的 | |
参考例句： |
|
|
|
|
70
miserable
|
|
| adj.悲惨的，痛苦的；可怜的，糟糕的 | |
参考例句： |
|
|
|
|
71
mingled
|
|
| 混合，混入( mingle的过去式和过去分词 )； 混进，与…交往[联系] | |
参考例句： |
|
|
|
|
72
circumscribing
|
|
| v.在…周围划线( circumscribe的现在分词 )；划定…范围；限制；限定 | |
参考例句： |
|
|
|
|
73
renounce
|
|
| v.放弃；拒绝承认，宣布与…断绝关系 | |
参考例句： |
|
|
|
|
74
torpid
|
|
| adj.麻痹的，麻木的，迟钝的 | |
参考例句： |
|
|
|
|
75
destined
|
|
| adj.命中注定的；(for)以…为目的地的 | |
参考例句： |
|
|
|
| 欢迎访问英文小说网 |