Woman is in general less strong than man, smaller, and less capable of lasting1 labor2. Her blood is more aqueous; her flesh less firm; her hair longer; her limbs more rounded; her arms less muscular; her mouth smaller; her hips3 more prominent; and her belly4 larger. These physical points distinguish women all over the earth, and of all races, from Lapland unto the coast of Guinea, and from America to China.
Plutarch, in the third book of his “Symposiacs,” pretends that wine will not intoxicate5 them so easily as men; and the following is the reason which he gives for this falsehood:
“The temperament6 of women is very moist; this, with their courses, renders their flesh so soft, smooth, and clear. When wine encounters so much humidity, it is overcome, and it loses its color and its strength, becoming discolored and weak. Something also may be gathered from the reasoning of Aristotle, who observes, that they who drink great draughts8 without drawing their breath, which the ancients call ‘amusizein,’ are not intoxicated9 so soon as others; because the wine does not remain within the body, but being forcibly taken down, passes rapidly off. Now we generally perceive that women drink in this manner; and it is probable that their bodies, in consequence of the continual attraction of the humors, which are carried off in their periodical visitations, are filled with many conduits, and furnished with numerous pipes and channels, into which the wine disperses10 rapidly and easily, without having time to affect the noble and principal parts, by the disorder11 of which intoxication12 is produced.” These physics are altogether worthy13 of the ancients.
Women live somewhat longer than men; that is to say, in a generation we count more aged14 women than aged men. This fact has been observed by all who have taken accurate accounts of births and deaths in Europe; and it is thought that it is the same in Asia, and among the negresses, the copper-colored, and olive-complexioned, as among the white. “Natura est semper sibi consona.”
We have elsewhere adverted15 to an extract from a Chinese journal, which states, that in the year 1725, the wife of the emperor Yontchin made a distribution among the poor women of China who had passed their seventieth year; and that, in the province of Canton alone, there were 98,222 females aged more than seventy, 40,893 beyond eighty, and 3,453 of about the age of a hundred. Those who advocate final causes say, that nature grants them a longer life than men, in order to recompense them for the trouble they take in bringing children into the world and rearing them. It is scarcely to be imagined that nature bestows17 recompenses, but it is probable that the blood of women being milder, their fibres harden less quickly.
No anatomist or physician has ever been able to trace the secret of conception. Sanchez has curiously19 remarked: “Mariam et spiritum sanctum emisisse semen in copulatione, et ex semine amborum natum esse Jesum.” This abominable20 impertinence of the most knowing Sanchez is not adopted at present by any naturalist21.
The periodical visitations which weaken females, while they endure the maladies which arise out of their suppression, the times of gestation22, the necessity of suckling children, and of watching continually over them, and the delicacy23 of their organization, render them unfit for the fatigue24 of war, and the fury of the combat. It is true, as we have already observed, that in almost all times and countries women have been found on whom nature has bestowed25 extraordinary strength and courage, who combat with men, and undergo prodigious26 labor; but, after all, these examples are rare. On this point we refer to the article on “Amazons.”
Physics always govern morals. Women being weaker of body than we are, there is more skill in their fingers, which are more supple27 than ours. Little able to labor at the heavy work of masonry28, carpentering, metalling, or the plough, they are necessarily intrusted with the lighter29 labors30 of the interior of the house, and, above all, with the care of children. Leading a more sedentary life, they possess more gentleness of character than men, and are less addicted31 to the commission of enormous crimes — a fact so undeniable, that in all civilized32 countries there are always fifty men at least executed to one woman.
Montesquieu, in his “Spirit of Laws,” undertaking33 to speak of the condition of women under divers34 governments, observes that “among the Greeks women were not regarded as worthy of having any share in genuine love; but that with them love assumed a form which is not to be named.” He cites Plutarch as his authority.
This mistake is pardonable only in a wit like Montesquieu, always led away by the rapidity of his ideas, which are often very indistinct. Plutarch, in his chapter on love, introduces many interlocutors; and he himself, in the character of Daphneus, refutes, with great animation35, the arguments of Protagenes in favor of the commerce alluded36 to.
It is in the same dialogue that he goes so far as to say, that in the love of woman there is something divine; which love he compares to the sun, that animates37 nature. He places the highest happiness in conjugal38 love, and concludes by an eloquent39 eulogium on the virtue40 of Epponina. This memorable41 adventure passed before the eyes of Plutarch, who lived some time in the house of Vespasian. The above heroine, learning that her husband Sabinus, vanquished42 by the troops of the emperor, was concealed43 in a deep cavern44 between Franche-Comté and Champagne45, shut herself up with him, attended on him for many years, and bore children in that situation. Being at length taken with her husband, and brought before Vespasian, who was astonished at her greatness of soul, she said to him: “I have lived more happily under ground than thou in the light of the sun, and in the enjoyment46 of power.” Plutarch therefore asserts directly the contrary to that which is attributed to him by Montesquieu, and declares in favor of woman with an enthusiasm which is even affecting.
It is not astonishing, that in every country man has rendered himself the master of woman, dominion47 being founded on strength. He has ordinarily, too, a superiority both in body and mind. Very learned women are to be found in the same manner as female warriors48, but they are seldom or ever inventors.
A social and agreeable spirit usually falls to their lot; and, generally speaking, they are adapted to soften49 the manners of men. In no republic have they ever been allowed to take the least part in government; they have never reigned51 in monarchies52 purely53 elective; but they may reign50 in almost all the hereditary54 kingdoms of Europe — in Spain, Naples, and England, in many states of the North, and in many grand fiefs which are called “feminines.”
Custom, entitled the Salic law, has excluded them from the crown of France; but it is not, as Mézeray remarks, in consequence of their unfitness for governing, since they are almost always intrusted with the regency.
It is pretended, that Cardinal55 Mazarin confessed that many women were worthy of governing a kingdom; but he added, that it was always to be feared they would allow themselves to be subdued56 by lovers who were not capable of governing a dozen pullets. Isabella in Castile, Elizabeth in England, and Maria Theresa in Hungary, have, however, proved the falsity of this pretended bon-mot, attributed to Cardinal Mazarin; and at this moment we behold57 a legislatrix in the North as much respected as the sovereign of Greece, of Asia Minor58, of Syria, and of Egypt, is disesteemed.
It has been for a long time ignorantly assumed, that women are slaves during life among the Mahometans; and that, after their death, they do not enter paradise. These are two great errors, of a kind which popes are continually repeating in regard to Mahometanism. Married women are not at all slaves; and the Sura, or fourth chapter of the Koran, assigns them a dowry. A girl is entitled to inherit one-half as much as her brother; and if there are girls only, they divide among them two-thirds of the inheritance; and the remainder belongs to the relations of the deceased, whose mother also is entitled to a certain share. So little are married women slaves, they are entitled to demand a divorce, which is granted when their complaints are deemed lawful60.
A Mahometan is not allowed to marry his sister-in-law, his niece, his foster-sister, or his daughter-in-law brought up under the care of his wife. Neither is he permitted to marry two sisters; in which particular the Mahometan law is more rigid61 than the Christian62, as people are every day purchasing from the court of Rome the right of contracting such marriages, which they might as well contract gratis63.
Polygamy.
Mahomet has limited the number of wives to four; but as a man must be rich in order to maintain four wives, according to his condition, few except great lords avail themselves of this privilege. Therefore, a plurality of wives produces not so much injury to the Mahometan states as we are in the habit of supposing; nor does it produce the depopulation which so many books, written at random64, are in the habit of asserting.
The Jews, agreeable to an ancient usage, established, according to their books, ever since the age of Lameth, have always been allowed several wives at a time. David had eighteen; and it is from his time that they allow that number to kings; although it is said that Solomon had as many as seven hundred.
The Mahometans will not publicly allow the Jews to have more than one wife; they do not deem them worthy of that advantage; but money, which is always more powerful than law, procures66 to rich Jews, in Asia and Africa, that permission which the law refuses.
It is seriously related, that Lelius Cinna, tribune of the people, proclaimed, after the death of C?sar, that the dictator had intended to promulgate67 a law allowing women to take as many husbands as they pleased. What sensible man can doubt, that this was a popular story invented to render C?sar odious68? It resembles another story, which states that a senator in full senate formally professed69 to give C?sar permission to cohabit with any woman he pleased. Such silly tales dishonor history, and injure the minds of those who credit them. It is a sad thing, that Montesquieu should give credit to this fable70.
It is not, however, a fable that the emperor Valentinian, calling himself a Christian, married Justinian during the life of Severa, his first wife, mother of the emperor Gratian; but he was rich enough to support many wives.
Among the first race of the kings of the Franks, Gontran, Cherebert, Sigebert, and Chilperic, had several wives at a time. Gontran had within his palace Venerande, Mercatrude, and Ostregilda, acknowledged for legitimate71 wives; Cherebert had Merflida, Marcovesa, and Theodogilda.
It is difficult to conceive how the ex-Jesuit Nonnotte has been able, in his ignorance, to push his boldness so far as to deny these facts, and to say that the kings of the first race were not polygamists, and thereby72, in a libel in two volumes, throw discredit73 on more than a hundred historical truths, with the confidence of a pedant74 who dictates75 lessons in a college. Books of this kind still continue to be sold in the provinces, where the Jesuits have yet a party, and seduce76 and mislead uneducated people.
Father Daniel, more learned and judicious77, confesses the polygamy of the French kings without difficulty. He denies not the three wives of Dagobert I., and asserts expressly that Theodoret espoused78 Deutery, although she had a husband, and himself another wife called Visigalde. He adds, that in this he imitated his uncle Clothaire, who espoused the widow of Cleodomir, his brother, although he had three wives already.
All historians admit the same thing; why, therefore, after so many testimonies80, allow an ignorant writer to speak like a dictator, and say, while uttering a thousand follies81, that it is in defence of religion? as if our sacred and venerable religion had anything to do with an historical point, although made serviceable by miserable82 calumniators to their stupid impostures.
Of the Polygamy Allowed by Certain Popes and Reformers.
The Abbé Fleury, author of the “Ecclesiastical History,” pays more respect to truth in all which concerns the laws and usages of the Church. He avows83 that Boniface, confessor of Lower Germany, having consulted Pope Gregory, in the year 726, in order to know in what cases a husband might be allowed to have two wives, Gregory replied to him, on the 22nd of November, of the same year, in these words: “If a wife be attacked by a malady85 which renders her unfit for conjugal intercourse86, the husband may marry another; but in that case he must allow his sick wife all necessary support and assistance.” This decision appears conformable to reason and policy; and favors population, which is the object of marriage.
But that which appears opposed at once to reason, policy, and nature, is the law which ordains87 that a woman, separated from her husband both in person and estate, cannot take another husband, nor the husband another wife. It is evident that a race is thereby lost; and if the separated parties are both of a certain temperament, they are necessarily exposed and rendered liable to sins for which the legislators ought to be responsible to God, if —
The decretals of the popes have not always had in view what was suitable to the good of estates, and of individuals. This same decretal of Pope Gregory II., which permits bigamy in certain cases, denies conjugal rights forever to the boys and girls, whom their parents have devoted88 to the Church in their infancy89. This law seems as barbarous as it is unjust; at once annihilating90 posterity91, and forcing the will of men before they even possess a will. It is rendering92 the children the slaves of a vow84 which they never made; it is to destroy natural liberty, and to offend God and mankind.
The polygamy of Philip, landgrave of Hesse, in the Lutheran community, in 1539, is well known. I knew a sovereign in Germany, who, after having married a Lutheran, had permission from the pope to marry a Catholic, and retained both his wives.
It is well known in England, that the chancellor93 Cowper married two wives, who lived together in the same house in a state of concord94 which did honor to all three. Many of the curious still possess the little book which he composed in favor of polygamy.
We must distrust authors who relate, that in certain countries women are allowed several husbands. Those who make laws everywhere are born with too much self-love, are too jealous of their authority, and generally possess a temperament too ardent95 in comparison with that of women, to have instituted a jurisprudence of this nature. That which is opposed to the general course of nature is very rarely true; but it is very common for the more early travellers to mistake an abuse for a law.
The author of the “Spirit of Laws” asserts, that in the caste of Nairs, on the coast of Malabar, a man can have only one wife, while a woman may have several husbands. He cites doubtful authors, and above all Picard; but it is impossible to speak of strange customs without having long witnessed them; and if they are mentioned, it ought to be doubtingly; but what lively spirit knows how to doubt?
“The lubricity of women,” he observes, “is so great at Patan, the men are constrained96 to adopt certain garniture, in order to be safe against their amorous97 enterprises.”
The president Montesquieu was never at Patan. Is not the remark of M. Linguet judicious, who observes, that this story has been told by travellers who were either deceived themselves, or who wished to laugh at their readers? Let us be just, love truth, and judge by facts, not by names.
End of the Reflections on Polygamy.
It appears that power, rather than agreement, makes laws everywhere, but especially in the East. We there beheld98 the first slaves, the first eunuchs, and the treasury99 of the prince directly composed of that which is taken from the people.
He who can clothe, support, and amuse a number of women, shuts them up in a menagerie, and commands them despotically. Ben Aboul Kiba, in his “Mirror of the Faithful,” relates that one of the viziers of the great Solyman addressed the following discourse100 to an agent of Charles V.:
“Dog of a Christian! — for whom, however, I have a particular esteem59 — canst thou reproach me with possessing four wives, according to our holy laws, whilst thou emptiest a dozen barrels a year, and I drink not a single glass of wine? What good dost thou effect by passing more hours at table than I do in bed? I may get four children a year for the service of my august master, whilst thou canst scarcely produce one, and that only the child of a drunkard, whose brain will be obscured by the vapors101 of the wine which has been drunk by his father. What, moreover, wouldst thou have me do, when two of my wives are in child-bed? Must I not attend to the other two, as my law commands me? What becomes of them? what part dost thou perform, in the latter months of the pregnancy102 of thy only wife, and during her lyings-in and sexual maladies? Thou either remainest idle, or thou repairest to another woman. Behold thyself between two mortal sins, which will infallibly cause thee to fall headlong from the narrow bridge into the pit of hell.
“I will suppose, that in our wars against the dogs of Christians103 we lose a hundred thousand soldiers; behold a hundred thousand girls to provide for. Is it not for the wealthy to take care of them? Evil betide every Mussulman so cold-hearted as not to give shelter to four pretty girls, in the character of legitimate wives, or to treat them according to their merits!
“What is done in thy country by the trumpeter of day, which thou callest the cock; the honest ram7, the leader of the flock; the bull, sovereign of the heifers; has not every one of them his seraglio? It becomes thee, truly, to reproach me with my four wives, whilst our great prophet had eighteen, the Jew David, as many, and the Jew Solomon, seven hundred, all told, with three hundred concubines! Thou perceivest that I am modest. Cease, then, to reproach a sage65 with luxury, who is content with so moderate a repast. I permit thee to drink; allow me to love. Thou changest thy wines; permit me to change my females. Let every one suffer others to live according to the customs of their country. Thy hat was not made to give laws to my turban; thy ruff and thy curtailed104 doublets are not to command my doliman. Make an end of thy coffee, and go and caress105 thy German spouse79, since thou art allowed to have no other.”
Reply of the German.
“Dog of a Mussulman! for whom I retain a profound veneration106; before I finish my coffee I will confute all thy arguments. He who possesses four wives, possesses four harpies, always ready to calumniate107, to annoy, and to fight one another. Thy house is the den18 of discord108, and none of them can love thee. Each has only a quarter of thy person, and in return can bestow16 only a quarter of her heart. None of them can serve to render thy life agreeable; they are prisoners who, never having seen anything, have nothing to say; and, knowing only thee, are in consequence thy enemies. Thou art their absolute master; they therefore hate thee. Thou art obliged to guard them with eunuchs, who whip them when they are too happy. Thou pretendest to compare thyself to a cock, but a cock never has his pullets whipped by a capon. Take animals for thy examples, and copy them as much as thou pleasest; for my part, I love like a man; I would give all my heart, and receive an entire heart in return. I will give an account of this conversation to my wife to-night, and I hope she will be satisfied. As to the wine with which thou reproachest me, if it is an evil to drink it in Arabia, it is a very praiseworthy habit in Germany. — Adieu!”
点击
收听单词发音
收听单词发音 |
1
lasting
|
|
| adj.永久的，永恒的；vbl.持续，维持 | |
参考例句： |
|
|
|
|
2
labor
|
|
| n.劳动，努力，工作，劳工；分娩；vi.劳动，努力，苦干；vt.详细分析；麻烦 | |
参考例句： |
|
|
|
|
3
hips
|
|
| abbr.high impact polystyrene 高冲击强度聚苯乙烯，耐冲性聚苯乙烯n.臀部( hip的名词复数 )；[建筑学]屋脊；臀围（尺寸）；臀部…的 | |
参考例句： |
|
|
|
|
4
belly
|
|
| n.肚子，腹部；(像肚子一样)鼓起的部分，膛 | |
参考例句： |
|
|
|
|
5
intoxicate
|
|
| vt.使喝醉，使陶醉，使欣喜若狂 | |
参考例句： |
|
|
|
|
6
temperament
|
|
| n.气质，性格，性情 | |
参考例句： |
|
|
|
|
7
ram
|
|
| (random access memory)随机存取存储器 | |
参考例句： |
|
|
|
|
8
draughts
|
|
| n. <英>国际跳棋 | |
参考例句： |
|
|
|
|
9
intoxicated
|
|
| 喝醉的，极其兴奋的 | |
参考例句： |
|
|
|
|
10
disperses
|
|
| v.（使）分散( disperse的第三人称单数 )；疏散；驱散；散布 | |
参考例句： |
|
|
|
|
11
disorder
|
|
| n.紊乱，混乱；骚动，骚乱；疾病，失调 | |
参考例句： |
|
|
|
|
12
intoxication
|
|
| n.wild excitement;drunkenness；poisoning | |
参考例句： |
|
|
|
|
13
worthy
|
|
| adj.(of)值得的，配得上的；有价值的 | |
参考例句： |
|
|
|
|
14
aged
|
|
| adj.年老的，陈年的 | |
参考例句： |
|
|
|
|
15
adverted
|
|
| 引起注意（advert的过去式与过去分词形式） | |
参考例句： |
|
|
|
|
16
bestow
|
|
| v.把…赠与，把…授予；花费 | |
参考例句： |
|
|
|
|
17
bestows
|
|
| 赠给，授予( bestow的第三人称单数 ) | |
参考例句： |
|
|
|
|
18
den
|
|
| n.兽穴；秘密地方；安静的小房间，私室 | |
参考例句： |
|
|
|
|
19
curiously
|
|
| adv.有求知欲地；好问地；奇特地 | |
参考例句： |
|
|
|
|
20
abominable
|
|
| adj.可厌的，令人憎恶的 | |
参考例句： |
|
|
|
|
21
naturalist
|
|
| n.博物学家(尤指直接观察动植物者) | |
参考例句： |
|
|
|
|
22
gestation
|
|
| n.怀孕；酝酿 | |
参考例句： |
|
|
|
|
23
delicacy
|
|
| n.精致，细微，微妙，精良；美味，佳肴 | |
参考例句： |
|
|
|
|
24
fatigue
|
|
| n.疲劳，劳累 | |
参考例句： |
|
|
|
|
25
bestowed
|
|
| 赠给，授予( bestow的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
26
prodigious
|
|
| adj.惊人的，奇妙的；异常的；巨大的；庞大的 | |
参考例句： |
|
|
|
|
27
supple
|
|
| adj.柔软的，易弯的，逢迎的，顺从的，灵活的；vt.使柔软，使柔顺，使顺从；vi.变柔软，变柔顺 | |
参考例句： |
|
|
|
|
28
masonry
|
|
| n.砖土建筑；砖石 | |
参考例句： |
|
|
|
|
29
lighter
|
|
| n.打火机，点火器；驳船；v.用驳船运送；light的比较级 | |
参考例句： |
|
|
|
|
30
labors
|
|
| v.努力争取(for)( labor的第三人称单数 )；苦干；详细分析；（指引擎）缓慢而困难地运转 | |
参考例句： |
|
|
|
|
31
addicted
|
|
| adj.沉溺于....的，对...上瘾的 | |
参考例句： |
|
|
|
|
32
civilized
|
|
| a.有教养的，文雅的 | |
参考例句： |
|
|
|
|
33
undertaking
|
|
| n.保证，许诺，事业 | |
参考例句： |
|
|
|
|
34
divers
|
|
| adj.不同的；种种的 | |
参考例句： |
|
|
|
|
35
animation
|
|
| n.活泼，兴奋，卡通片／动画片的制作 | |
参考例句： |
|
|
|
|
36
alluded
|
|
| 提及，暗指( allude的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
37
animates
|
|
| v.使有生气( animate的第三人称单数 )；驱动；使栩栩如生地动作；赋予…以生命 | |
参考例句： |
|
|
|
|
38
conjugal
|
|
| adj.婚姻的，婚姻性的 | |
参考例句： |
|
|
|
|
39
eloquent
|
|
| adj.雄辩的，口才流利的；明白显示出的 | |
参考例句： |
|
|
|
|
40
virtue
|
|
| n.德行，美德；贞操；优点；功效，效力 | |
参考例句： |
|
|
|
|
41
memorable
|
|
| adj.值得回忆的，难忘的，特别的，显著的 | |
参考例句： |
|
|
|
|
42
vanquished
|
|
| v.征服( vanquish的过去式和过去分词 )；战胜；克服；抑制 | |
参考例句： |
|
|
|
|
43
concealed
|
|
| a.隐藏的，隐蔽的 | |
参考例句： |
|
|
|
|
44
cavern
|
|
| n.洞穴，大山洞 | |
参考例句： |
|
|
|
|
45
champagne
|
|
| n.香槟酒；微黄色 | |
参考例句： |
|
|
|
|
46
enjoyment
|
|
| n.乐趣；享有；享用 | |
参考例句： |
|
|
|
|
47
dominion
|
|
| n.统治，管辖，支配权；领土，版图 | |
参考例句： |
|
|
|
|
48
warriors
|
|
| 武士，勇士，战士( warrior的名词复数 ) | |
参考例句： |
|
|
|
|
49
soften
|
|
| v.(使)变柔软；(使)变柔和 | |
参考例句： |
|
|
|
|
50
reign
|
|
| n.统治时期，统治，支配，盛行；v.占优势 | |
参考例句： |
|
|
|
|
51
reigned
|
|
| vi.当政，统治（reign的过去式形式） | |
参考例句： |
|
|
|
|
52
monarchies
|
|
| n. 君主政体, 君主国, 君主政治 | |
参考例句： |
|
|
|
|
53
purely
|
|
| adv.纯粹地，完全地 | |
参考例句： |
|
|
|
|
54
hereditary
|
|
| adj.遗传的，遗传性的，可继承的，世袭的 | |
参考例句： |
|
|
|
|
55
cardinal
|
|
| n.(天主教的)红衣主教；adj.首要的，基本的 | |
参考例句： |
|
|
|
|
56
subdued
|
|
| adj. 屈服的，柔和的，减弱的 动词subdue的过去式和过去分词 | |
参考例句： |
|
|
|
|
57
behold
|
|
| v.看，注视，看到 | |
参考例句： |
|
|
|
|
58
minor
|
|
| adj.较小(少)的，较次要的；n.辅修学科；vi.辅修 | |
参考例句： |
|
|
|
|
59
esteem
|
|
| n.尊敬，尊重；vt.尊重，敬重；把…看作 | |
参考例句： |
|
|
|
|
60
lawful
|
|
| adj.法律许可的，守法的，合法的 | |
参考例句： |
|
|
|
|
61
rigid
|
|
| adj.严格的，死板的；刚硬的，僵硬的 | |
参考例句： |
|
|
|
|
62
Christian
|
|
| adj.基督教徒的；n.基督教徒 | |
参考例句： |
|
|
|
|
63
gratis
|
|
| adj.免费的 | |
参考例句： |
|
|
|
|
64
random
|
|
| adj.随机的；任意的；n.偶然的(或随便的)行动 | |
参考例句： |
|
|
|
|
65
sage
|
|
| n.圣人，哲人；adj.贤明的，明智的 | |
参考例句： |
|
|
|
|
66
procures
|
|
| v.（努力）取得， （设法）获得( procure的第三人称单数 )；拉皮条 | |
参考例句： |
|
|
|
|
67
promulgate
|
|
| v.宣布；传播；颁布（法令、新法律等） | |
参考例句： |
|
|
|
|
68
odious
|
|
| adj.可憎的，讨厌的 | |
参考例句： |
|
|
|
|
69
professed
|
|
| 公开声称的，伪称的，已立誓信教的 | |
参考例句： |
|
|
|
|
70
fable
|
|
| n.寓言；童话；神话 | |
参考例句： |
|
|
|
|
71
legitimate
|
|
| adj.合法的，合理的，合乎逻辑的；v.使合法 | |
参考例句： |
|
|
|
|
72
thereby
|
|
| adv.因此，从而 | |
参考例句： |
|
|
|
|
73
discredit
|
|
| vt.使不可置信；n.丧失信义；不信，怀疑 | |
参考例句： |
|
|
|
|
74
pedant
|
|
| n.迂儒；卖弄学问的人 | |
参考例句： |
|
|
|
|
75
dictates
|
|
| n.命令，规定，要求( dictate的名词复数 )v.大声讲或读( dictate的第三人称单数 )；口授；支配；摆布 | |
参考例句： |
|
|
|
|
76
seduce
|
|
| vt.勾引，诱奸，诱惑，引诱 | |
参考例句： |
|
|
|
|
77
judicious
|
|
| adj.明智的，明断的，能作出明智决定的 | |
参考例句： |
|
|
|
|
78
espoused
|
|
| v.（决定）支持，拥护（目标、主张等）( espouse的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
79
spouse
|
|
| n.配偶(指夫或妻) | |
参考例句： |
|
|
|
|
80
testimonies
|
|
| （法庭上证人的）证词( testimony的名词复数 )； 证明，证据 | |
参考例句： |
|
|
|
|
81
follies
|
|
| 罪恶，时事讽刺剧； 愚蠢，蠢笨，愚蠢的行为、思想或做法( folly的名词复数 ) | |
参考例句： |
|
|
|
|
82
miserable
|
|
| adj.悲惨的，痛苦的；可怜的，糟糕的 | |
参考例句： |
|
|
|
|
83
avows
|
|
| v.公开声明，承认( avow的第三人称单数 ) | |
参考例句： |
|
|
|
|
|
84
vow
|
|
| n.誓(言)，誓约；v.起誓，立誓 | |
参考例句： |
|
|
|
|
85
malady
|
|
| n.病，疾病(通常做比喻) | |
参考例句： |
|
|
|
|
86
intercourse
|
|
| n.性交；交流，交往，交际 | |
参考例句： |
|
|
|
|
87
ordains
|
|
| v.任命（某人）为牧师( ordain的第三人称单数 )；授予（某人）圣职；（上帝、法律等）命令；判定 | |
参考例句： |
|
|
|
|
88
devoted
|
|
| adj.忠诚的，忠实的，热心的，献身于...的 | |
参考例句： |
|
|
|
|
89
infancy
|
|
| n.婴儿期；幼年期；初期 | |
参考例句： |
|
|
|
|
90
annihilating
|
|
| v.（彻底）消灭( annihilate的现在分词 )；使无效；废止；彻底击溃 | |
参考例句： |
|
|
|
|
91
posterity
|
|
| n.后裔，子孙，后代 | |
参考例句： |
|
|
|
|
92
rendering
|
|
| n.表现，描写 | |
参考例句： |
|
|
|
|
93
chancellor
|
|
| n.(英)大臣；法官；(德、奥)总理；大学校长 | |
参考例句： |
|
|
|
|
94
concord
|
|
| n.和谐；协调 | |
参考例句： |
|
|
|
|
95
ardent
|
|
| adj.热情的，热烈的，强烈的，烈性的 | |
参考例句： |
|
|
|
|
96
constrained
|
|
| adj.束缚的,节制的 | |
参考例句： |
|
|
|
|
97
amorous
|
|
| adj.多情的；有关爱情的 | |
参考例句： |
|
|
|
|
98
beheld
|
|
| 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 | |
参考例句： |
|
|
|
|
99
treasury
|
|
| n.宝库；国库，金库；文库 | |
参考例句： |
|
|
|
|
100
discourse
|
|
| n.论文，演说；谈话；话语；vi.讲述，著述 | |
参考例句： |
|
|
|
|
101
vapors
|
|
| n.水汽，水蒸气，无实质之物( vapor的名词复数 )；自夸者；幻想 [药]吸入剂 [古]忧郁（症）v.自夸，（使）蒸发( vapor的第三人称单数 ) | |
参考例句： |
|
|
|
|
102
pregnancy
|
|
| n.怀孕，怀孕期 | |
参考例句： |
|
|
|
|
103
Christians
|
|
| n.基督教徒( Christian的名词复数 ) | |
参考例句： |
|
|
|
|
104
curtailed
|
|
| v.截断，缩短( curtail的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
105
caress
|
|
| vt./n.爱抚，抚摸 | |
参考例句： |
|
|
|
|
106
veneration
|
|
| n.尊敬，崇拜 | |
参考例句： |
|
|
|
|
107
calumniate
|
|
| v.诬蔑，中伤 | |
参考例句： |
|
|
|
|
108
discord
|
|
| n.不和，意见不合，争论，（音乐）不和谐 | |
参考例句： |
|
|
|
| 欢迎访问英文小说网 |