Tell me, Aristippus (Socrates said), supposing you had two children entrusted11 to you to educate, one of them must be brought up with an aptitude12 for government, and the other without the faintest propensity13 to rule — how would you educate them? What do you say? Shall we begin our inquiry14 from the beginning, as it were, with the bare elements of food and nutriment?
Ar. Yes, food to begin with, by all means, being a first principle,112 without which there is no man living but would perish.
Soc. Well, then, we may expect, may we not, that a desire to grasp food at certain seasons will exhibit itself in both the children?
Ar. It is to be expected.
Soc. Which, then, of the two must be trained, of his own free will,113 to prosecute15 a pressing business rather than gratify the belly16?
Ar. No doubt the one who is being trained to govern, if we would not have affairs of state neglected during114 his government.
Soc. And the same pupil must be furnished with a power of holding out against thirst also when the craving7 to quench17 it comes upon him?
Ar. Certainly he must.
Soc. And on which of the two shall we confer such self-control in regard to sleep as shall enable him to rest late and rise early, or keep vigil, if the need arise?
Ar. To the same one of the two must be given that endurance also.
Soc. Well, and a continence in regard to matters sexual so great that nothing of the sort shall prevent him from doing his duty? Which of them claims that?
Ar. The same one of the pair again.
Soc. Well, and on which of the two shall be bestowed19, as a further gift, the voluntary resolution to face toils20 rather than turn and flee from them?
Ar. This, too, belongs of right to him who is being trained for government.
Soc. Well, and to which of them will it better accord to be taught all knowledge necessary towards the mastery of antagonists22?
Ar. To our future ruler certainly, for without these parts of learning all his other capacities will be merely waste.
Soc. 115Will not a man so educated be less liable to be entrapped23 by rival powers, and so escape a common fate of living creatures, some of which (as we all know) are hooked through their own greediness, and often even in spite of a native shyness; but through appetite for food they are drawn24 towards the bait, and are caught; while others are similarly ensnared by drink?
Ar. Undoubtedly26.
Soc. And others again are victims of amorous27 heat, as quails28, for instance, or partridges, which, at the cry of the hen-bird, with lust and expectation of such joys grow wild, and lose their power of computing29 dangers: on they rush, and fall into the snare25 of the hunter?
Aristippus assented31.
Soc. And would it not seem to be a base thing for a man to be affected32 like the silliest bird or beast? as when the adulterer invades the innermost sanctum116 of the house, though he is well aware of the risks which his crime involves,117 the formidable penalties of the law, the danger of being caught in the toils, and then suffering the direst contumely. Considering all the hideous33 penalties which hang over the adulterer’s head, considering also the many means at hand to release him from the thraldom34 of his passion, that a man should so drive headlong on to the quicksands of perdition118 — what are we to say of such frenzy35? The wretch36 who can so behave must surely be tormented37 by an evil spirit?119
Ar. So it strikes me.
Soc. And does it not strike you as a sign of strange indifference38 that, whereas the greater number of the indispensable affairs of men, as for instance, those of war and agriculture, and more than half the rest, need to be conducted under the broad canopy39 of heaven,120 yet the majority of men are quite untrained to wrestle40 with cold and heat?
Aristippus again assented.
Soc. And do you not agree that he who is destined41 to rule must train himself to bear these things lightly?
Ar. Most certainly.
Soc. And whilst we rank those who are self-disciplined in all these matters among persons fit to rule, we are bound to place those incapable42 of such conduct in the category of persons without any pretension43 whatsoever44 to be rulers?
Ar. I assent30.
Soc. Well, then, since you know the rank peculiar45 to either section of mankind, did it ever strike you to consider to which of the two you are best entitled to belong?
Yes I have (replied Aristippus). I do not dream for a moment of ranking myself in the class of those who wish to rule. In fact, considering how serious a business it is to cater46 for one’s own private needs, I look upon it as the mark of a fool not to be content with that, but to further saddle oneself with the duty of providing the rest of the community with whatever they may be pleased to want. That, at the cost of much personal enjoyment47, a man should put himself at the head of a state, and then, if he fail to carry through every jot48 and tittle of that state’s desire, be held to criminal account, does seem to me the very extravagance of folly49. Why, bless me! states claim to treat their rulers precisely50 as I treat my domestic slaves. I expect my attendants to furnish me with an abundance of necessaries, but not to lay a finger on one of them themselves. So these states regard it as the duty of a ruler to provide them with all the good things imaginable, but to keep his own hands off them all the while.121 So then, for my part, if anybody desires to have a heap of pother himself,122 and be a nuisance to the rest of the world, I will educate him in the manner suggested, and he shall take his place among those who are fit to rule; but for myself, I beg to be enrolled51 amongst those who wish to spend their days as easily and pleasantly as possible.
Soc. Shall we then at this point turn and inquire which of the two are likely to lead the pleasanter life, the rulers or the ruled?
Ar. By all means let us do so.
Soc. To begin then with the nations and races known to ourselves.123 In Asia the Persians are the rulers, while the Syrians, Phrygians, Lydians are ruled; and in Europe we find the Scythians ruling, and the Maeotians being ruled. In Africa124 the Carthaginians are rulers, the Libyans ruled. Which of these two sets respectively leads the happier life, in your opinion? Or, to come nearer home — you are yourself a Hellene — which among Hellenes enjoy the happier existence, think you, the dominant52 or the subject states?
Nay,125 I would have you to understand (exclaimed Aristippus) that I am just as far from placing myself in the ranks of slavery; there is, I take it, a middle path between the two which it is my ambition to tread, avoiding rule and slavery alike; it lies through freedom — the high road which leads to happiness.
Soc. True, if only your path could avoid human beings, as it avoids rule and slavery, there would be something in what you say. But being placed as you are amidst human beings, if you purpose neither to rule nor to be ruled, and do not mean to dance attendance, if you can help it, on those who rule, you must surely see that the stronger have an art to seat the weaker on the stool of repentance126 both in public and in private, and to treat them as slaves. I daresay you have not failed to note this common case: a set of people has sown and planted, whereupon in comes another set and cuts their corn and fells their fruit-trees, and in every way lays siege to them because, though weaker, they refuse to pay them proper court, till at length they are persuaded to accept slavery rather than war against their betters. And in private life also, you will bear me out, the brave and powerful are known to reduce the helpless and cowardly to bondage53, and to make no small profit out of their victims.
Ar. Yes, but I must tell you I have a simple remedy against all such misadventures. I do not confine myself to any single civil community. I roam the wide world a foreigner.
Soc. Well, now, that is a masterly stroke, upon my word!127 Of course, ever since the decease of Sinis, and Sciron, and Procrustes,128 foreign travellers have had an easy time of it. But still, if I bethink me, even in these modern days the members of free communities do pass laws in their respective countries for self-protection against wrong-doing. Over and above their personal connections, they provide themselves with a host of friends; they gird their cities about with walls and battlements; they collect armaments to ward21 off evil-doers; and to make security doubly sure, they furnish themselves with allies from foreign states. In spite of all which defensive54 machinery55 these same free citizens do occasionally fall victims to injustice56. But you, who are without any of these aids; you, who pass half your days on the high roads where iniquity57 is rife;129 you, who, into whatever city you enter, are less than the least of its free members, and moreover are just the sort of person whom any one bent58 on mischief59 would single out for attack — yet you, with your foreigner’s passport, are to be exempt60 from injury? So you flatter yourself. And why? Will the state authorities cause proclamation to be made on your behalf: “The person of this man Aristippus is secure; let his going out and his coming in be free from danger”? Is that the ground of your confidence? or do you rather rest secure in the consciousness that you would prove such a slave as no master would care to keep? For who would care to have in his house a fellow with so slight a disposition61 to work and so strong a propensity to extravagance? Suppose we stop and consider that very point: how do masters deal with that sort of domestic? If I am not mistaken, they chastise62 his wantonness by starvation; they balk63 his thieving tendencies by bars and bolts where there is anything to steal; they hinder him from running away by bonds and imprisonment64; they drive the sluggishness65 out of him with the lash66. Is it not so? Or how do you proceed when you discover the like tendency in one of your domestics?
Ar. I correct them with all the plagues, till I force them to serve me properly. But, Socrates, to return to your pupil educated in the royal art,130 which, if I mistake not, you hold to be happiness: how, may I ask, will he be better off than others who lie in evil case, in spite of themselves, simply because they suffer perforce, but in his case the hunger and the thirst, the cold shivers and the lying awake at nights, with all the changes he will ring on pain, are of his own choosing? For my part I cannot see what difference it makes, provided it is one and the same bare back which receives the stripes, whether the whipping be self-appointed or unasked for; nor indeed does it concern my body in general, provided it be my body, whether I am beleaguered68 by a whole armament of such evils131 of my own will or against my will — except only for the folly which attaches to self-appointed suffering.
Soc. What, Aristippus, does it not seem to you that, as regards such matters, there is all the difference between voluntary and involuntary suffering, in that he who starves of his own accord can eat when he chooses, and he who thirsts of his own free will can drink, and so for the rest; but he who suffers in these ways perforce cannot desist from the suffering when the humour takes him? Again, he who suffers hardship voluntarily, gaily69 confronts his troubles, being buoyed70 on hope132 — just as a hunter in pursuit of wild beasts, through hope of capturing his quarry71, finds toil a pleasure — and these are but prizes of little worth in return for their labours; but what shall we say of their reward who toil to obtain to themselves good friends, or to subdue72 their enemies, or that through strength of body and soul they may administer their households well, befriend their friends, and benefit the land which gave them birth? Must we not suppose that these too will take their sorrows lightly, looking to these high ends? Must we not suppose that they too will gaily confront existence, who have to support them not only their conscious virtue73, but the praise and admiration74 of the world?133 And once more, habits of indolence, along with the fleeting75 pleasures of the moment, are incapable, as gymnastic trainers say, of setting up134 a good habit of body, or of implanting in the soul any knowledge worthy76 of account; whereas by painstaking77 endeavour in the pursuit of high and noble deeds, as good men tell us, through endurance we shall in the end attain78 the goal. So Hesiod somewhere says:135
Wickedness may a man take wholesale79 with ease, smooth is the way and her dwelling-place is very nigh; but in front of virtue the immortal80 gods have placed toil and sweat, long is the path and steep that leads to her, and rugged81 at the first, but when the summit of the pass is reached, then for all its roughness the path grows easy.
And Ephicharmus136 bears his testimony82 when he says:
The gods sell us all good things in return for our labours.
And again in another passage he exclaims:
Set not thine heart on soft things, thou knave83, lest thou light upon the hard.
And that wise man Prodicus137 delivers himself in a like strain concerning virtue in that composition of his about Heracles, which crowds have listened to.138 This, as far as I can recollect84 it, is the substance at least of what he says:
“When Heracles was emerging from boyhood into the bloom of youth, having reached that season in which the young man, now standing85 upon the verge86 of independence, shows plainly whether he will enter upon the path of virtue or of vice87, he went forth88 into a quiet place, and sat debating with himself which of those two paths he should pursue; and as he there sat musing89, there appeared to him two women of great stature90 which drew nigh to him. The one was fair to look upon, frank and free by gift of nature,139 her limbs adorned91 with purity and her eyes with bashfulness; sobriety set the rhythm of her gait, and she was clad in white apparel. The other was of a different type; the fleshy softness of her limbs betrayed her nurture92, while the complexion93 of her skin was embellished94 that she might appear whiter and rosier95 than she really was, and her figure that she might seem taller than nature made her; she stared with wide-open eyes, and the raiment wherewith she was clad served but to reveal the ripeness of her bloom. With frequent glances she surveyed her person, or looked to see if others noticed her; while ever and anon she fixed96 her gaze upon the shadow of herself intently.
“Now when these two had drawn near to Heracles, she who was first named advanced at an even pace140 towards him, but the other, in her eagerness to outstrip97 her, ran forward to the youth, exclaiming, ‘I see you, Heracles, in doubt and difficulty what path of life to choose; make me your friend, and I will lead you to the pleasantest road and easiest. This I promise you: you shall taste all of life’s sweets and escape all bitters. In the first place, you shall not trouble your brain with war or business; other topics shall engage your mind;141 your only speculation98, what meat or drink you shall find agreeable to your palate; what delight142 of ear or eye; what pleasure of smell or touch; what darling lover’s intercourse99 shall most enrapture100 you; how you shall pillow your limbs in softest slumber101; how cull102 each individual pleasure without alloy103 of pain; and if ever the suspicion steal upon you that the stream of joys will one day dwindle104, trust me I will not lead you where you shall replenish105 the store by toil of body and trouble of soul. No! others shall labour, but you shall reap the fruit of their labours; you shall withhold106 your hand from nought107 which shall bring you gain. For to all my followers I give authority and power to help themselves freely from every side.’
“Heracles hearing these words made answer: ‘What, O lady, is the name you bear?’ To which she: ‘Know that my friends call be Happiness, but they that hate me have their own nicknames143 for me, Vice and Naughtiness.’
“But just then the other of those fair women approached and spoke108: ‘Heracles, I too am come to you, seeing that your parents are well known to me, and in your nurture I have gauged109 your nature; wherefore I entertain good hope that if you choose the path which leads to me, you shall greatly bestir yourself to be the doer of many a doughty110 deed of noble emprise; and that I too shall be held in even higher honour for your sake, lit with the lustre111 shed by valorous deeds.144 I will not cheat you with preludings of pleasure,145 but I will relate to you the things that are according to the ordinances112 of God in very truth. Know then that among things that are lovely and of good report, not one have the gods bestowed upon mortal men apart from toil and pains. Would you obtain the favour of the gods, then must you pay these same gods service; would you be loved by your friends, you must benefit these friends; do you desire to be honoured by the state, you must give the state your aid; do you claim admiration for your virtue from all Hellas, you must strive to do some good to Hellas; do you wish earth to yield her fruits to you abundantly, to earth must you pay your court; do you seek to amass113 riches from your flocks and herds114, on them must you bestow18 your labour; or is it your ambition to be potent115 as a warrior116, able to save your friends and to subdue your foes117, then must you learn the arts of war from those who have the knowledge, and practise their application in the field when learned; or would you e’en be powerful of limb and body, then must you habituate limbs and body to obey the mind, and exercise yourself with toil and sweat.’
“At this point, (as Prodicus relates) Vice broke in exclaiming: ‘See you, Heracles, how hard and long the road is by which yonder woman would escort you to her festal joys.146 But I will guide you by a short and easy road to happiness.’
“Then spoke Virtue: ‘Nay, wretched one, what good thing hast thou? or what sweet thing art thou acquainted with — that wilt118 stir neither hand nor foot to gain it? Thou, that mayest not even await the desire of pleasure, but, or ever that desire springs up, art already satiated; eating before thou hungerest, and drinking before thou thirsteth; who to eke119 out an appetite must invent an army of cooks and confectioners; and to whet67 thy thirst must lay down costliest120 wines, and run up and down in search of ice in summer-time; to help thy slumbers121 soft coverlets suffice not, but couches and feather-beds must be prepared thee and rockers to rock thee to rest; since desire for sleep in thy case springs not from toil but from vacuity122 and nothing in the world to do. Even the natural appetite of love thou forcest prematurely123 by every means thou mayest devise, confounding the sexes in thy service. Thus thou educatest thy friends: with insult in the night season and drowse of slumber during the precious hours of the day. Immortal, thou art cast forth from the company of gods, and by good men art dishonoured125: that sweetest sound of all, the voice of praise, has never thrilled thine ears; and the fairest of all fair visions is hidden from thine eyes that have never beheld126 one bounteous127 deed wrought128 by thine own hand. If thou openest thy lips in speech, who will believe thy word? If thou hast need of aught, none shall satisfy thee. What sane129 man will venture to join thy rablle rout130? Ill indeed are thy revellers to look upon, young men impotent of body, and old men witless in mind: in the heyday131 of life they batten in sleek132 idleness, and wearily do they drag through an age of wrinkled wretchedness: and why? they blush with shame at the thought of deeds done in the past, and groan133 for weariness at what is left to do. During their youth they ran riot through their sweet things, and laid up for themselves large store of bitterness against the time of eld. But my companionship is with the gods; and with the good among men my conversation; no bounteous deed, divine or human, is wrought without my aid. Therefore am I honoured in Heaven pre-eminently, and upon earth among men whose right it is to honour me;147 as a beloved fellow-worker of all craftsmen134; a faithful guardian135 of house and lands, whom the owners bless; a kindly136 helpmeet of servants;148 a brave assistant in the labours of peace; an unflinching ally in the deeds of war; a sharer in all friendships indispensable. To my friends is given an enjoyment of meats and drinks, which is sweet in itself and devoid137 of trouble, in that they can endure until desire ripens138, and sleep more delicious visits them than those who toil not. Yet they are not pained to part with it; nor for the sake of slumber do they let slip the performance of their duties. Among my followers the youth delights in the praises of his elders, and the old man glories in the honour of the young; with joy they call to memory their deeds of old, and in today’s well-doing are well pleased. For my sake they are dear in the sight of God, beloved of their friends and honoured by the country of their birth. When the appointed goal is reached they lie not down in oblivion with dishonour124, but bloom afresh — their praise resounded139 on the lips of men for ever.149 Toils like these, O son of noble parents, Heracles, it is yours to meet with, and having endured, to enter into the heritage assured you of transcendant happiness.’”
This, Aristippus, in rough sketch140 is the theme which Prodicus pursues150 in his “Education of Heracles by Virtue,” only he decked out his sentiments, I admit, in far more magnificant phrases than I have ventured on. Were it not well, Aristippus, to lay to heart these sayings, and to strive to bethink you somewhat of that which touches the future of our life?
110 This sentence in the Greek concludes Bk. I. There is something wrong or very awkward in the text here.
111 Cf. Grote, “Plato,” III. xxxviii. p. 530.
112 Aristippus plays upon the word arkhe.
113 proairesis.
114 Lit. “along of.”
115 [SS. 4, 5, L. Dind. ed Lips.]
116 eis as eirktas. The penetralia.
117 Or, “he knows the risks he runs of suffering those penalties with which the law threatens his crime should he fall into the snare, and being caught, be mutilated.”
118 Or, “leap headlong into the jaws141 of danger.”
119 kakodaimonontos.
120 Or, “in the open air.”
121 Or, “but he must have no finger in the pie himself.”
122 See Kuhner ad loc.
123 Or, “the outer world, the non-Hellenic races and nationalities of which we have any knowledge.”
124 Lit. “Libya.”
125 Or, “Pardon me interrupting you, Socrates; but I have not the slightest intention of placing myself.” See W. L. Newman, op. cit. i. 306.
126 See “Symp.” iii. 11; “Cyrop.” II. ii. 14; Plat. “Ion,” 535 E; L. Dindorf ad loc.
127 Or, “Well foiled!” “A masterly fall! my prince of wrestlers.”
128 For these mythical142 highway robbers, see Diod. iv. 59; and for Sciron in particular, Plut. “Theseus,” 10.
129 Or, “where so many suffer wrong.”
130 Cf. below, IV. ii. 11; Plat. “Statesm.” 259 B; “Euthyd.” 291 C; K. Joel, op. cit. p. 387 foll. “Aristippus anticipates Adeimantus” (“Rep.” 419), W. L. Newman, op. cit. i. 395.
131 Cf. “suffers the slings143 and arrows of outrageous144 fortune.”
132 Cf. above, I. vi. 8.
133 Or, “in admiration of themselves, the praise and envy of the world at large.”
134 See Hippocrates, “V. Med.” 18.
135 Hesiod, “Works and Days,” 285. See Plat. “Prot.” 340 C; “Rep.” ii. 364 D; “Laws,” iv. 718 E.
136 Epicharmus of Cos, the chief comic poet among the Dorians, fl. 500 B.C. Cf. Plat. “Theaet.” 152 E, “the prince of comedy”; “Gorg.” 505 D.
137 Prodicus of Ceos. See Plat. “Men.” 24; “Cratyl.” 1; Philostr. “Vit. Soph.” i. 12.
138 Or, “which he is fond of reciting as a specimen145 of style.” The title of the epideixis was ‘Orai according to Suidas, Prodikos.
139 Reading eleutherion phusei, . . . or if eleutherion, phusei . . . translate “nature had adorned her limbs . . .”
140 Or, “without change in her demeanour.”
141 Reading diese, or dioisei, “you shall continue speculating solely146.”
142 It will be recollected147 that Prodicus prided himself on orthotes onomaton. Possibly Xenophon is imitating (caricaturing?) his style. terphtheies, estheies, euphrantheies.
143 So the vulg. upokorizomenoi is interpreted. Cobet (“Pros. Xen.” p. 36) suggests upoknizomenoi = “quippe qui desiderio pungantur.”
144 Or, “bathed in the splendour of thy virtues148.”
145 Or, “honeyed overtures149 of pleasure.”
146 Hesiod, “Theog.” 909; Milton, “L’Allegro,” 12.
147 Reading ois prosekei, or if proseko, translate “to whom I am attached.”
148 Cf. “Econ.” v. 8.
149 Or, “so true is it, a branch is left them; undying honour to their name!”
150 Reading diokei, al. diokei = “so Prodicus arranged the parts of his discourse1.”
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discourse
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| n.论文，演说；谈话；话语；vi.讲述，著述 | |
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discourses
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| 论文( discourse的名词复数 )； 演说； 讲道； 话语 | |
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3
deter
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| vt.阻止，使不敢，吓住 | |
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4
quackery
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| n.庸医的医术，骗子的行为 | |
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5
stimulate
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| vt.刺激，使兴奋；激励，使…振奋 | |
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6
followers
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| 追随者( follower的名词复数 )； 用户； 契据的附面； 从动件 | |
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7
craving
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| n.渴望,热望 | |
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8
lust
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| n.性(淫)欲；渴(欲)望；vi.对…有强烈的欲望 | |
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9
toil
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| vi.辛劳工作，艰难地行动；n.苦工，难事 | |
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10
undue
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| adj.过分的；不适当的；未到期的 | |
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11
entrusted
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| v.委托，托付( entrust的过去式和过去分词 ) | |
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12
aptitude
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| n.(学习方面的)才能，资质，天资 | |
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13
propensity
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| n.倾向；习性 | |
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14
inquiry
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| n.打听，询问，调查，查问 | |
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15
prosecute
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| vt.告发；进行；vi.告发，起诉，作检察官 | |
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belly
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| n.肚子，腹部；(像肚子一样)鼓起的部分，膛 | |
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17
quench
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| vt.熄灭，扑灭；压制 | |
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18
bestow
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| v.把…赠与，把…授予；花费 | |
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bestowed
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| 赠给，授予( bestow的过去式和过去分词 ) | |
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toils
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| 网 | |
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ward
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| n.守卫，监护，病房，行政区，由监护人或法院保护的人（尤指儿童）；vt.守护，躲开 | |
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antagonists
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| 对立[对抗] 者，对手，敌手( antagonist的名词复数 )； 对抗肌； 对抗药 | |
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entrapped
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| v.使陷入圈套，使入陷阱( entrap的过去式和过去分词 ) | |
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drawn
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| v.拖，拉，拔出；adj.憔悴的，紧张的 | |
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snare
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| n.陷阱，诱惑，圈套；（去除息肉或者肿瘤的）勒除器；响弦，小军鼓；vt.以陷阱捕获，诱惑 | |
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26
undoubtedly
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| adv.确实地，无疑地 | |
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27
amorous
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| adj.多情的；有关爱情的 | |
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28
quails
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| 鹌鹑( quail的名词复数 )； 鹌鹑肉 | |
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29
computing
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30
assent
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| v.批准，认可；n.批准，认可 | |
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31
assented
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| 同意，赞成( assent的过去式和过去分词 ) | |
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32
affected
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| adj.不自然的，假装的 | |
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33
hideous
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| adj.丑陋的，可憎的，可怕的，恐怖的 | |
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34
thraldom
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| n.奴隶的身份，奴役，束缚 | |
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35
frenzy
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| n.疯狂，狂热，极度的激动 | |
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36
wretch
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| n.可怜的人，不幸的人；卑鄙的人 | |
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37
tormented
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| 饱受折磨的 | |
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38
indifference
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| n.不感兴趣，不关心，冷淡，不在乎 | |
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39
canopy
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| n.天篷，遮篷 | |
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40
wrestle
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| vi.摔跤，角力；搏斗；全力对付 | |
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41
destined
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| adj.命中注定的；(for)以…为目的地的 | |
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42
incapable
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| adj.无能力的，不能做某事的 | |
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43
pretension
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| n.要求；自命，自称；自负 | |
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44
whatsoever
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| adv.（用于否定句中以加强语气）任何；pron.无论什么 | |
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45
peculiar
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| adj.古怪的，异常的；特殊的，特有的 | |
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46
cater
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| vi.(for/to)满足，迎合；(for)提供饮食及服务 | |
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47
enjoyment
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| n.乐趣；享有；享用 | |
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48
jot
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| n.少量；vi.草草记下；vt.匆匆写下 | |
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49
folly
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| n.愚笨，愚蠢，蠢事，蠢行，傻话 | |
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50
precisely
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| adv.恰好，正好，精确地，细致地 | |
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51
enrolled
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| adj.入学登记了的v.[亦作enrol]( enroll的过去式和过去分词 )；登记，招收，使入伍（或入会、入学等），参加，成为成员；记入名册；卷起，包起 | |
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52
dominant
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| adj.支配的，统治的；占优势的；显性的；n.主因，要素，主要的人(或物)；显性基因 | |
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53
bondage
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| n.奴役，束缚 | |
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54
defensive
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| adj.防御的；防卫的；防守的 | |
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55
machinery
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| n.(总称)机械，机器；机构 | |
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56
injustice
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| n.非正义，不公正，不公平，侵犯（别人的）权利 | |
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57
iniquity
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| n.邪恶；不公正 | |
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58
bent
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| n.爱好，癖好；adj.弯的；决心的，一心的 | |
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59
mischief
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| n.损害，伤害，危害；恶作剧，捣蛋，胡闹 | |
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60
exempt
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| adj.免除的；v.使免除；n.免税者，被免除义务者 | |
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61
disposition
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| n.性情，性格；意向，倾向；排列，部署 | |
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62
chastise
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| vt.责骂，严惩 | |
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63
balk
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| n.大方木料；v.妨碍；不愿前进或从事某事 | |
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64
imprisonment
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| n.关押，监禁，坐牢 | |
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65
sluggishness
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| 不振，萧条，呆滞；惰性；滞性；惯性 | |
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66
lash
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| v.系牢；鞭打；猛烈抨击；n.鞭打；眼睫毛 | |
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67
whet
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| v.磨快，刺激 | |
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68
beleaguered
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| adj.受到围困[围攻]的；包围的v.围攻( beleaguer的过去式和过去分词)；困扰；骚扰 | |
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69
gaily
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| adv.欢乐地，高兴地 | |
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70
buoyed
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| v.使浮起( buoy的过去式和过去分词 )；支持；为…设浮标；振奋…的精神 | |
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71
quarry
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| n.采石场；v.采石；费力地找 | |
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72
subdue
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| vt.制服，使顺从，征服；抑制，克制 | |
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73
virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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74
admiration
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| n.钦佩，赞美，羡慕 | |
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75
fleeting
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| adj.短暂的，飞逝的 | |
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76
worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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77
painstaking
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| adj.苦干的；艰苦的，费力的，刻苦的 | |
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78
attain
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| vt.达到，获得，完成 | |
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79
wholesale
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| n.批发；adv.以批发方式；vt.批发，成批出售 | |
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80
immortal
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| adj.不朽的；永生的，不死的；神的 | |
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81
rugged
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| adj.高低不平的，粗糙的，粗壮的，强健的 | |
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82
testimony
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| n.证词；见证，证明 | |
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83
knave
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| n.流氓；（纸牌中的）杰克 | |
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84
recollect
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| v.回忆，想起，记起，忆起，记得 | |
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85
standing
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| n.持续，地位；adj.永久的，不动的，直立的，不流动的 | |
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86
verge
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| n.边，边缘；v.接近，濒临 | |
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87
vice
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| n.坏事；恶习；[pl.]台钳，老虎钳；adj.副的 | |
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88
forth
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| adv.向前；向外，往外 | |
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89
musing
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| n. 沉思，冥想 adj. 沉思的, 冥想的 动词muse的现在分词形式 | |
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90
stature
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| n.（高度）水平，（高度）境界，身高，身材 | |
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91
adorned
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| [计]被修饰的 | |
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92
nurture
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| n.养育，照顾，教育；滋养，营养品；vt.养育，给与营养物，教养，扶持 | |
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93
complexion
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| n.肤色；情况，局面；气质，性格 | |
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94
embellished
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| v.美化( embellish的过去式和过去分词 )；装饰；修饰；润色 | |
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95
rosier
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| Rosieresite | |
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96
fixed
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| adj.固定的，不变的，准备好的；(计算机)固定的 | |
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97
outstrip
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| v.超过，跑过 | |
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98
speculation
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| n.思索，沉思；猜测；投机 | |
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99
intercourse
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| n.性交；交流，交往，交际 | |
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100
enrapture
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| v.使狂喜，使高兴 | |
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101
slumber
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| n.睡眠，沉睡状态 | |
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102
cull
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| v.拣选；剔除；n.拣出的东西；剔除 | |
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103
alloy
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| n.合金，(金属的)成色 | |
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104
dwindle
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| v.逐渐变小（或减少） | |
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105
replenish
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| vt.补充；(把…)装满；(再)填满 | |
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106
withhold
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| v.拒绝，不给；使停止，阻挡 | |
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107
nought
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| n.／adj.无，零 | |
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108
spoke
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| n.（车轮的）辐条；轮辐；破坏某人的计划；阻挠某人的行动 v.讲，谈（speak的过去式）；说；演说；从某种观点来说 | |
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109
gauged
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| adj.校准的；标准的；量规的；量计的v.（用仪器）测量( gauge的过去式和过去分词 )；估计；计量；划分 | |
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110
doughty
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| adj.勇猛的，坚强的 | |
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111
lustre
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| n.光亮，光泽；荣誉 | |
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112
ordinances
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| n.条例，法令( ordinance的名词复数 ) | |
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113
amass
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| vt.积累，积聚 | |
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114
herds
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| 兽群( herd的名词复数 )； 牧群； 人群； 群众 | |
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115
potent
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| adj.强有力的，有权势的；有效力的 | |
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116
warrior
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| n.勇士，武士，斗士 | |
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117
foes
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| 敌人，仇敌( foe的名词复数 ) | |
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118
wilt
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| v.(使)植物凋谢或枯萎；(指人)疲倦，衰弱 | |
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119
eke
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| v.勉强度日，节约使用 | |
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120
costliest
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| adj.昂贵的( costly的最高级 )；代价高的；引起困难的；造成损失的 | |
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121
slumbers
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| 睡眠，安眠( slumber的名词复数 ) | |
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122
vacuity
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| n.(想象力等)贫乏，无聊，空白 | |
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123
prematurely
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| adv.过早地，贸然地 | |
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124
dishonour
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| 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 | |
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125
dishonoured
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| a.不光彩的，不名誉的 | |
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126
beheld
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| v.看，注视( behold的过去式和过去分词 )；瞧；看呀；（叙述中用于引出某人意外的出现）哎哟 | |
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127
bounteous
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| adj.丰富的 | |
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128
wrought
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| v.引起；以…原料制作；运转；adj.制造的 | |
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129
sane
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| adj.心智健全的，神志清醒的，明智的，稳健的 | |
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130
rout
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| n.溃退，溃败；v.击溃，打垮 | |
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131
heyday
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| n.全盛时期，青春期 | |
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132
sleek
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| adj.光滑的，井然有序的；v.使光滑，梳拢 | |
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133
groan
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| vi./n.呻吟，抱怨；(发出)呻吟般的声音 | |
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134
craftsmen
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| n. 技工 | |
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135
guardian
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| n.监护人；守卫者，保护者 | |
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136
kindly
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| adj.和蔼的，温和的，爽快的；adv.温和地，亲切地 | |
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137
devoid
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| adj.全无的，缺乏的 | |
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138
ripens
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| v.成熟，使熟( ripen的第三人称单数 ) | |
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139
resounded
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| v.（指声音等）回荡于某处( resound的过去式和过去分词 )；产生回响；（指某处）回荡着声音 | |
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140
sketch
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| n.草图；梗概；素描；v.素描；概述 | |
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141
jaws
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| n.口部；嘴 | |
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142
mythical
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| adj.神话的；虚构的；想像的 | |
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143
slings
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| 抛( sling的第三人称单数 )； 吊挂； 遣送； 押往 | |
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144
outrageous
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| adj.无理的，令人不能容忍的 | |
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145
specimen
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| n.样本，标本 | |
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146
solely
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| adv.仅仅，唯一地 | |
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147
recollected
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| adj.冷静的；镇定的；被回忆起的；沉思默想的v.记起，想起( recollect的过去式和过去分词 ) | |
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148
virtues
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| 美德( virtue的名词复数 )； 德行； 优点； 长处 | |
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149
overtures
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| n.主动的表示，提议；（向某人做出的）友好表示、姿态或提议( overture的名词复数 )；（歌剧、芭蕾舞、音乐剧等的）序曲，前奏曲 | |
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