Having come to this vague determination, he hastily finished dressing8 himself, and put on, over all, a great coat, which had something of a military cut about it; he then took up the pistol which lay upon the bed, and secured it on one side of his belt, fastening at the other its fellow, which hung upon a nail in the wall; stuck a dagger9 into this same girdle; and taking a carabine from the wall, which was almost as famous as himself, swung it across his shoulders: then he put on his hat, quitted the apartment, and repaired at once to that in which he had left Lucia. Setting down his carabine in a corner near the door, he knocked, at the same time letting them know, by his voice, who he was. The old woman sprang out of bed, threw some article of clothing around her, and flew to open the door. The Signor entered, and, casting a glance around the room, saw Lucia lying in her little corner, and perfectly10 quiet.
‘Does she sleep?’ asked he, in an under-tone, of the old woman: ‘But is she sleeping there? were these my orders, you old hag?’
‘I did all I could,’ replied the woman; ‘but she wouldn’t eat, and she wouldn’t come . . . ’
‘Let her sleep quietly; take care you don’t disturb her; and when she awakes . . . Martha shall wait in the next room; and you must send her to fetch anything that she may ask for. When she awakes . . . tell her that I . . . that the master has gone out for a little while, that he will be back soon, and that . . . he will do all that she wishes.’
The old woman stood perfectly astonished, thinking to herself:— This girl must surely be some princess! —
The Signor then left the room, took up his carabine, sent Martha to wait in the adjoining apartment, and the first bravo whom he met to keep guard, that no one but this woman might presume to approach Lucia; and then, leaving the castle, took the descent with a rapid step.
The manuscript here fails to mention the distance from the castle to the village where the Cardinal was staying: it cannot, however, have been more than a moderate walk. We do not infer the proximity11 merely from the flocking thither12 of the inhabitants of the valley; since we find, in the histories of these times, that people came for twenty miles, or more, to get but one sight of Cardinal Federigo. From the circumstances that we are about to relate, as happening on this day, we may, however, easily conjecture13 that the distance cannot have been very great. The bravoes whom he met ascending14, stopped respectfully as their lord passed, waiting to see if he had any orders to give, or if he wished of them to accompany him on some expedition, and seemed perfectly astonished at his countenance15 and the glances he returned in answer to their salutations.
When, however, he reached the base, and entered the public road, it was a very different matter. There was a general whispering among the first passengers who observed him, an exchange of suspicious looks, and an endeavour on each side to get out of his reach. For the whole length of the way he could not take two steps by the side of another passenger; for every one who found him quickly gaining upon him, cast an uneasy look around, made him a low bow, and slackened his pace so as to remain behind. On reaching the village, he found a large crowd assembled; his name spread rapidly from mouth to mouth, the moment he made his appearance, and the throng16 fell back to make way for him. He accosted17 one of these prudent18 gentry19, and asked where the Cardinal was. ‘In the Curate’s house,’ replied the addressed party, reverently20, at the same time pointing out the mansion21. The Signor went forward, entered a little court, where many priests were assembled, all of whom regarded him with surprised and doubtful looks, and saw before him an open door, which gave admission into a small hall, where there was also collected a considerable number of priests. Taking his carabine from his shoulders, he deposited it in one corner of the little court, and then entered the hall, where he was received with significant glances, murmurs22, and his oft-repeated name; then all was silent. Turning to one of those who surrounded him, he asked where the Cardinal was, and said that he wished to speak to him.
‘I am a stranger,’ replied the priest; but hastily glancing around, he called the chaplain and cross-bearer, who, seated in a corner of the hall, was saying, in an under-tone, to his companion. ‘This man? this notorious character? what can he have to do here? Make way!’ However, at this call, which resounded23 in the general silence, he was obliged to come forward; he made a lowly reverence24 to the Unnamed, listened to his inquiry25, raised his eyes with uneasy curiosity towards his face, and instantly bending them on the ground, stood hesitating for a moment, and then said, or rather stammered26 out: ‘I don’t know whether his illustrious Lordship . . . just now . . . is to be . . . can . . . may . . . But I will go and see’. And he very unwillingly27 carried the message into the adjoining room, where the Cardinal was by himself.
At this point in our story, we cannot do less than pause for a little while; as the traveller, wearied and worn out with a lengthened28 journey, through a wild and sterile29 country, retards30 his pace, and halts for a little time under the shade of a noble tree, reclining on the grassy31 bank of a stream of running water. We have now fallen upon a person, whose name and memory, occurring when they will to the mind, refresh it with a calm emotion of reverence, and a pleasurable feeling of sympathy; how much more, then, after so many mournful pictures — after the contemplation of such fearful and hateful depravity! On the history of this personage, we must absolutely expend32 a few words: he who cares not about hearing them, and is anxious to proceed with the story, may pass on at once to the succeeding chapter.
Federigo Borromeo, born in 1564, was among those characters, rare in whatever age, who have employed singular talents, all the resources of great wealth, all the advantages of privileged rank, and an unwearying diligence in the search and exercise of the highest objects and principles. His life resembles a rivulet33, which, issuing limpid34 from the rock, flows in a ceaseless and unruffled, though lengthened course, through various lands, and, clear and limpid still, falls at last into the ocean. Amidst comforts and luxuries, he attended, even from childhood, to those lessons of self-denial and humility35, and those maxims37 on the vanity of worldly pleasures, and the sinfulness of pride, on true dignity and true riches, which, whether acknowledged or not in the heart, have been transmitted from one generation to another in the most elementary instruction in religion. He attended, I say, to these lessons and maxims; he received them in real earnest; he tried them, and found them true; he saw, therefore, that other and contrary lessons and maxims could not possibly be true, which yet were transmitted from age to age, with the same asseveration, and sometimes by the same lips; and he resolved to take, as the rule of his thoughts and actions, those which were indeed right. By these he understood that life was not designed to be a burden to many, and a pleasure to only a few; but was intended as a time of employment for all, of which every one would have to give an account; and he began from a child to consider how he could render his useful and holy.
In 1580 he declared his resolution of dedicating himself to the ministry38 of the Church, and received ordination39 form the hands of his cousin Carlo, whom long and universal suffrage40 had already signalized as a saint. Shortly afterwards, he entered the college founded by this relative in Pavia, which still bears the name of their house; and here, while applying himself with assiduity to the occupations which were prescribed, he added to them two others of his own free will; and these were, to give instruction to the most ignorant and neglected among the population, in the doctrines41 of the Christian42 religion; and to visit, assist, comfort, and relieve the sick and needy43. He employed the authority conceded to him by all around, in including his companions to second him in such works of charity; and set a noble example of spending, in every honest and beneficial employment, a pre-eminence which, considering his superior mind and talents, he would, perhaps, equally have attained44 had he been the lowest in rank and fortune. The advantages of a different nature, which the circumstances of fortune could have procured46 for him, he not only sought not after, but studiously neglected. He kept a table rather meagre than frugal47, and wore a dress rather mean than decent; while the whole tenor48 of his life and behaviour was in conformity49 with these particulars. Nor did he think it necessary to alter it, because some of his relatives exclaimed loudly against such a practice, and complained that by this means he would degrade the dignity of the house. He had also another warfare50 to maintain against his instructors51, who stealthily, and as it were by surprise, endeavoured to place before, behind, and around him, more noble appendages52, something which might distinguish him from others, and make him appear the first in the place: either thinking, by this means, to ingratiate themselves with him in the long run; or influenced by that servile attachment53 which prides itself in, and rejoices at, the splendour of others; or being among the number of those prudent persons who shrink back with alarm from the extreme of virtue54 as well as vice55, are for ever proclaiming that perfection lies in a medium between the two, and fix that medium exactly at the point which they have reached, and where they find themselves very much at their ease. Federigo not only refused these kindly56 offices, but rebuked57 the officious instruments: and that between the ages of childhood and youth.
That, during the life of the Cardinal Carlo, his senior by twenty-six years, in his authoritative58 and, so to say, solemn presence, surrounded by homage59 and respectful silence, incited60 by the fame and impressed with the tokens of sanctity, Federigo, as a boy and a youth, should have endeavoured to conform himself to the behaviour and talents of such a cousin, is certainly not to be wondered at; but it is, indeed, much to be able to say, that, after his death, no one could perceive that Federigo, then twenty years of age, had lost a guide and censor61. The increasing fame of his talents, erudition, and piety62; the relationship and connection of more than one powerful Cardinal; the credit of his family; his very name, to which Carlo had almost annexed63 in people’s minds an idea of sanctity and sacerdotal preeminence64; all that should, and all that could, lead men to ecclesiastical dignities, concurred65 to predict them for him. But he, persuaded in heart of what no one who professes66 Christianity can deny with the lips, that there is no real superiority of a man over his fellowmen, excepting in so far as he devotes himself to their service, both dreaded67 exaltation, and sought to avoid it; not indeed that he might shrink from serving others — for few lives have been more devoted69 to this object than his own — but because he considered himself neither worthy70 enough of so high and perilous71 a service, nor sufficiently72 competent for it. For these reasons, the Archbishopric of Milan being offered to him in 1595, by Clement73 VIII., he seemed much disturbed and refused the charge without hesitation74 He yielded afterwards, however, to the express command of the Pope.
Such demonstrations75 (who knows it not?) are neither difficult nor uncommon77; and it requires no greater effort of subtlety78 for hypocrisy79 to make them, than for raillery to deride80 them, and hold them cheap on every occasion. But do they, therefore, cease to be the natural expression of a wise and virtuous81 principle? One’s life is the touchstone of profession; and the profession of this sentiment, though it may have been on the tongue of all the impostors and all the scoffers in the world, will ever be worthy of admiration82, when preceded and followed by a life of disinterested83 self-sacrifice.
In Federigo, as Archbishop, was apparent a remarkable84 and constant carefulness to devote to himself no more of his wealth, his time, his care — in short, of his whole self, than was absolutely necessary. He said, as everybody says, that ecclesiastical revenues are the patrimony85 of the poor; how he showed he understood such a maxim36 in reality, will be evident from this fact. He caused an estimate to be taken of the sum required for his own expenditure86, and that of those in his personal service; and being told that six hundred scudi would be sufficient, (scudo was at that time the name of a golden coin which, retaining the same weight and value, was afterwards called a zecchino,)1 he gave orders that this sum should annually87 be set apart out of his patrimonial88 estate, for the expenses of the table. So sparing and scrupulous89 was he in his personal outlay90, that he was careful never to leave off a dress which was not completely worn out; uniting, however, as was recorded by contemporary writers, to this habit of simplicity91, that of singular neatness; two remarkable qualities, in fact, in this age of ostentation92 and uncleanliness. That nothing, again, might be wasted of the remnants of his frugal table, he assigned them to a hospital for the poor; one of whom came daily, by his orders, to the dining apartment, to gather up all that remained. Such instances of economy might, perhaps, suggest the idea of a close, parsimonious93, over-careful virtue, of a mind wrapt up in attention to minuti?, and incapable94 of elevated designs, were it not for the Ambrosian Library, still standing95, which Federigo projected with such noble magnificence, and executed, from the foundations upwards96, with such munificent97 liberality; to supply which with books and manuscripts, besides the presentation of those he had already collected with great labour and expense, he sent eight of the most learned and experienced men he could find, to make purchases throughout Italy, France, Spain, Germany, Flanders, Greece, Lebanon, and Jerusalem. By this means, he succeeded in gathering98 together about thirty thousand printed volumes, and fourteen thousand manuscripts. To this library he united a college of doctors (nine in number at first, and maintained at his charge while he lived; afterwards, the ordinary income not sufficing for this expense, they were reduced to two). Their office was to cultivate various branches of study, theology, history, polite, literature, and the Oriental languages, obliging each one to publish some work on the subject assigned to him. To this he also added a college, which he called Trilingue, for the study of the Greek, Latin, and Italian languages; a college of pupils, for instruction in these several faculties99 and languages, that they might become professors in their turn; a printing-office for the Oriental languages, for Hebrew, that is to say, Chaldaic, Arabic, Persian, and Armenian; a gallery of paintings, another of statues, and a school for the three principal arts of design. For these last he could find professors already existing; but as to the rest, we have seen the trouble it cost him to collect books and manuscripts. Undoubtedly100, it would be more difficult to meet with types in those languages, then much less cultivated in Europe than they are at present; and still more difficult than types, would be men who understood them. Suffice it to say, that, out of nine professors, eight were taken from among the young pupils of the seminary; from which circumstance we may infer what was his opinion of the schools then established, and the celebrity101 gained in those days; an opinion agreeing with that which posterity102 seems to have formed of them, by suffering both one and the other to sink into oblivion. In the regulations which he left for the use and government of the library, a provision for perpetual utility is conspicuous103, not only admirable in itself, but, in many particulars, judicious104 and elegant, far beyond the general ideas and habits of the age. He required the librarian to keep up a correspondence with the most learned men in Europe, that he might have information of the state of science, and intelligence of the best works on any subject that should be published, and immediately purchase them. He gave him in charge to point out to the students those works which might assist them in their designs; and ordered that the advantages of consulting the works here preserved should be open to all, whether citizens or strangers. Such a regulation will now appear quite natural — one and the same thing with the founding of a library; but in those days it was not so. In a history of the Ambrosian Library, written (with the precision and elegance106 usual in that age) by one Pier-paolo Bosca, a librarian, after the death of Federigo, it is expressly noted107 as a remarkable fact, that, in this library, built by a private individual almost entirely108 at his own expense, the books were accessible to the view of all, and brought to any one who should demand them, with liberty to sit down and study them, and the provision of pen, ink, and paper, to take notes; while, in some other celebrated109 public libraries in Italy, the volumes were not only not visible, but concealed110 in closets, where they were never disturbed, except when the humanity, as he says, of the presidents prompted them sometimes to display them for a moment. As to accommodation and conveniences for study provided for those who frequented it, they had not the least idea of such a thing. So that, to furnish such libraries, was to withdraw books from the use of the public; one of those means of cultivation112, many of which were, and still are, employed, that only serve to render the soil more sterile.
It were useless to inquire what were the effects of this foundation of Borromeo on public education: it would be easy enough to demonstrate in two words, according to the general method of demonstration76, that they were miraculous113, or that they were nothing; but to investigate and explain, up to a certain point, what they really were, would be a work of much difficulty, little advantage, and somewhat ill-timed. Rather let us think what a generous, judicious, benevolent114, persevering115 lover of the improvement of mankind he must have been, who planned such an undertaking116 — who planned it on so grand a scale, and who executed it in the midst of ignorance, inertness117, and general contempt of all studious application, and, consequently, in spite of ‘What does it matter?’ and ‘There’s something else to think about;’ and, ‘What a fine invention!’ and, ‘This was certainly wanting;’ and similar remarks, which, undoubtedly, will have been more in number than the scudi expended118 by him in the undertaking, amounting to a hundred and five thousand, the greatest part of his property.
To style such a man beneficent and liberal in a high degree, it would be unnecessary, perhaps, that he should have spent much in the immediate105 relief of the needy; and there are, besides, many in whose opinion expenditure of the character we have described, and, indeed, I may say all expenditure, is the best and more beneficial almsgiving. But in Federigo’s opinion, almsgiving, properly speaking, was a paramount119 duty; and here, as in everything else, his actions were in accordance with his principles. His life was one continual overflowing120 charity. On occasion of this very scarcity121, to which our story has already alluded122, we shall have presently to relate several traits which will exhibit the judgment123 and delicacy124 he knew how to employ even in his liberality. Of the many remarkable examples which his biographers have recorded of this virtue, we will here cite but one. Having heard that a certain nobleman was using artifices125 and compulsion to force into a convent one of his daughters who wished rather to be married, he had an interview with her father; and drawing from him the acknowledgment that the true motive126 of this oppression was the want of four thousand scudi, which, according to his idea, were necessary towards marrying his daughter suitably, Federigo immediately presented the required dowry. Some may perhaps think this an extravagant127 act of bounty128, not well-judged, and too condescending129 to the foolish caprices of a vain nobleman; and that four thousand scudi might have been better employed in this or that manner. To which we have nothing to answer, excepting that it were devoutly130 to be wished that one could more frequently see excesses of a virtue so unfettered by prevailing131 opinion, (every age has its own,) and so free from the general tendency, as in this instance that must have been, which induced a man to give four thousand scudi, that a young person might not be made a nun132.
The inexhaustible charity of this man appeared, not only in his almsgiving, but in his whole behaviour. Easy of access to all, he considered a cheerful countenance and an affectionate courtesy particularly due to those in the lower ranks of life; and the more so in proportion as they were little thought of by the world. Here, therefore, he had to combat with the gentlemen of the ne quid nimis school, who were anxious to keep him within limits, i. e., within their limits. One of these, on occasion of a visit to a wild and mountainous country, when Federigo was teaching some poor children, and during the interrogations and instruction was fondly caressing134 them, besought135 him to be more cautious in handling such children, as they were dirty and repelling136: as if the worthy gentleman supposed that Federigo had not discernment enough to make the discovery, or acumen137 enough to suggest this recondite138 counsel for himself. Such, in certain circumstances of times and things, is the misfortune of men exalted139 to high stations, that while they so seldom find any one to inform them of their failings, there is no lack of persons courageous140 enough to reprove them for doing right. But the good Bishop2, not without anger, replied: ‘They are my lambs, and perhaps may never again see my face; and would you not have me caress133 them?’
Very seldom, however, did he exhibit any anger, being admired for his mild and imperturbable141 gentleness of behaviour, which might be attributed to an extraordinarily142 happy temperament143 of mind; while, in truth, it was the effect of constant discipline over a naturally hasty and passionate144 disposition145. If ever he showed himself severe, nay146, even harsh, it was towards those pastors147 under his authority whom he discovered guilty of avarice148, or negligence149, or any other conduct opposed to the spirit of their high vocation150. Upon what might affect his own interest or temporal glory, he never betokened151 either joy, regret, eagerness, or anxiety: wonderful indeed if these emotions were not excited in his mind; more wonderful if they were. Not only in the many conclaves152 at which he had assisted, did he acquire the reputation of having never aspired153 to that lofty post so desirable to ambition, and so terrible to piety; but on one occasion, when a colleague, who possessed154 considerable influence, came to offer him his vote and those of his (so, alas155! it was termed) faction156, Federigo refused the proposal in such a manner that his friend immediately abandoned the idea, and turned his views elsewhere. This same humility, this dread68 of pre-eminence, was equally apparent in the more common occurrences of life. Careful and indefatigable157 in ordering and governing everything, where he considered it his duty to do so, he always shrank from intruding158 into the affairs of others, and even when solicited159, refused, if possible, to interfere160; — discretion161 and temperance far from common, as everybody knows, in men as zealous162 in the cause of good as Federigo was.
Were we to allow ourselves to prosecute163 the pleasing task of collecting together the remarkable points in his character, the result would certainly be a complication of virtues164 in apparent opposition165 to each other, and assuredly difficult to find combined. We cannot, however, omit to notice one more excellency in his excellent life: replete166 as it was with action, government, functions, instruction, audiences, diocesan visitations, journeys, and controversies167, he not only found time for study, but devoted as much to this object as a professor of literature would have required. Indeed, among many other and various titles of commendation, he possessed in a high degree, among his contemporaries, that of a man of learning.
We must not, however, conceal111 that he held with firm persuasion168, and maintained, in fact, with persevering constancy, some opinions which, in the present day, would appear to every one rather singular than ill-founded; even to such as would be anxious to consider them sound. For any one who would defend him on this head, there is the current and commonly received excuse, that they were the errors of the age, rather than his own; an excuse, to say the truth, which, when it results from the minute consideration of facts, may be valid169 and significant; but which generally, applied170 in the usual naked way, and as we must do in this instance, comes in the end to mean exactly nothing at all. And, besides, not wishing to resolve complicated questions with simple formulae, we will venture to leave this unsolved; resting satisfied with having thus cursorily171 mentioned, that in a character so admirable as a whole, we do not pretend to affirm that every particular was equally so, lest we should seem to have intended making a funeral oration172.
We shall not be doing injustice173 to our readers to suppose that some of them may inquire, whether this person has left any monument of so much talent and erudition. Whether he has left any! The works remaining from him, great and small, Latin and Italian, published and manuscript, amount to about a hundred volumes, preserved in the library he himself founded: moral treatises174, discourses175, dissertations176 on history, sacred and profane177 antiquities178, literature, arts, and various other subjects.
— And however does it happen — this inquirer may ask — that so many works are forgotten, or at least so little known, so little sought after? How is it, that with such talents, such learning, such experience of men and things, such profound thought, such a sense of the good and the beautiful, such purity of mind, and so many other qualities which constitute the elegant author; how is it, that out of a hundred works, he has not left even one to be considered excellent by those who approve not of the whole, and to be known by title even by those who have never read it? How is it that all of them together have not sufficed, at least by their number, to procure45 for his name a literary fame among posterity? —
The inquiry is undoubtedly reasonable, and the question sufficiently interesting: because the reasons of this phenomenon are to be found, or, at least, must be sought for, in many general facts; and when found, would lead to the explanation of other similar phenomena179. But they would be many and prolix180: and what if they should not prove satisfactory? if they should make the reader turn away in disgust? So that it will be better to resume our ‘walk through’ the story, and instead of digressing more at length on the character of this wonderful man, proceed to observe him in action under the conduct of our anonymous181 author.
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cardinal
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| n.(天主教的)红衣主教；adj.首要的，基本的 | |
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bishop
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| n.主教，（国际象棋）象 | |
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diffuse
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| v.扩散；传播；adj.冗长的；四散的，弥漫的 | |
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joyful
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| adj.欢乐的，令人欢欣的 | |
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demon
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| n.魔鬼，恶魔 | |
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torments
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| （肉体或精神上的）折磨，痛苦( torment的名词复数 )； 造成痛苦的事物[人] | |
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random
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| adj.随机的；任意的；n.偶然的(或随便的)行动 | |
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dressing
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| n.(食物)调料；包扎伤口的用品，敷料 | |
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dagger
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| n.匕首，短剑，剑号 | |
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perfectly
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| adv.完美地，无可非议地，彻底地 | |
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proximity
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| n.接近，邻近 | |
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thither
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| adv.向那里；adj.在那边的，对岸的 | |
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conjecture
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| n./v.推测，猜测 | |
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ascending
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| adj.上升的，向上的 | |
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countenance
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| n.脸色，面容；面部表情；vt.支持，赞同 | |
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throng
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| n.人群，群众；v.拥挤，群集 | |
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accosted
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| v.走过去跟…讲话( accost的过去式和过去分词 )；跟…搭讪；（乞丐等）上前向…乞讨；（妓女等）勾搭 | |
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prudent
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| adj.谨慎的，有远见的，精打细算的 | |
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gentry
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| n.绅士阶级，上层阶级 | |
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reverently
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| adv.虔诚地 | |
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mansion
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| n.大厦，大楼；宅第 | |
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murmurs
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| n.低沉、连续而不清的声音( murmur的名词复数 )；低语声；怨言；嘀咕 | |
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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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reverence
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| n.敬畏，尊敬，尊严；Reverence:对某些基督教神职人员的尊称；v.尊敬，敬畏，崇敬 | |
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inquiry
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| n.打听，询问，调查，查问 | |
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stammered
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| v.结巴地说出( stammer的过去式和过去分词 ) | |
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unwillingly
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| adv.不情愿地 | |
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lengthened
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| （时间或空间）延长，伸长( lengthen的过去式和过去分词 ) | |
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sterile
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| adj.不毛的，不孕的，无菌的，枯燥的，贫瘠的 | |
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retards
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| 使减速( retard的第三人称单数 )； 妨碍； 阻止； 推迟 | |
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31
grassy
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| adj.盖满草的；长满草的 | |
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32
expend
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| vt.花费，消费，消耗 | |
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33
rivulet
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| n.小溪，小河 | |
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34
limpid
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| adj.清澈的，透明的 | |
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35
humility
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| n.谦逊，谦恭 | |
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36
maxim
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| n.格言，箴言 | |
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37
maxims
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| n.格言，座右铭( maxim的名词复数 ) | |
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38
ministry
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| n.(政府的)部；牧师 | |
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39
ordination
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| n.授任圣职 | |
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40
suffrage
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| n.投票，选举权，参政权 | |
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41
doctrines
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| n.教条( doctrine的名词复数 )；教义；学说；（政府政策的）正式声明 | |
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42
Christian
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| adj.基督教徒的；n.基督教徒 | |
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43
needy
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| adj.贫穷的，贫困的，生活艰苦的 | |
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44
attained
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| （通常经过努力）实现( attain的过去式和过去分词 )； 达到； 获得； 达到（某年龄、水平、状况） | |
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45
procure
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| vt.获得，取得，促成；vi.拉皮条 | |
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46
procured
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| v.（努力）取得， （设法）获得( procure的过去式和过去分词 )；拉皮条 | |
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47
frugal
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| adj.节俭的，节约的，少量的，微量的 | |
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48
tenor
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| n.男高音（歌手），次中音（乐器），要旨，大意 | |
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49
conformity
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| n.一致，遵从，顺从 | |
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50
warfare
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| n.战争(状态)；斗争；冲突 | |
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51
instructors
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| 指导者，教师( instructor的名词复数 ) | |
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52
appendages
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| n.附属物( appendage的名词复数 )；依附的人；附属器官；附属肢体（如臂、腿、尾等） | |
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53
attachment
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| n.附属物，附件；依恋；依附 | |
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54
virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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55
vice
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|
| n.坏事；恶习；[pl.]台钳，老虎钳；adj.副的 | |
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56
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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57
rebuked
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|
| 责难或指责( rebuke的过去式和过去分词 ) | |
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58
authoritative
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|
| adj.有权威的，可相信的；命令式的；官方的 | |
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59
homage
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| n.尊敬，敬意，崇敬 | |
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60
incited
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| 刺激，激励，煽动( incite的过去式和过去分词 ) | |
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61
censor
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|
| n./vt.审查，审查员；删改 | |
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62
piety
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| n.虔诚，虔敬 | |
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63
annexed
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| [法] 附加的，附属的 | |
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64
preeminence
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| n.卓越,杰出 | |
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65
concurred
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| 同意（concur的过去式与过去分词形式） | |
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66
professes
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|
| 声称( profess的第三人称单数 )； 宣称； 公开表明； 信奉 | |
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67
dreaded
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|
| adj.令人畏惧的；害怕的v.害怕，恐惧，担心( dread的过去式和过去分词) | |
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68
dread
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|
| vt.担忧，忧虑；惧怕，不敢；n.担忧，畏惧 | |
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69
devoted
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|
| adj.忠诚的，忠实的，热心的，献身于...的 | |
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70
worthy
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|
| adj.(of)值得的，配得上的；有价值的 | |
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71
perilous
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|
| adj.危险的，冒险的 | |
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72
sufficiently
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|
| adv.足够地，充分地 | |
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73
clement
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|
| adj.仁慈的；温和的 | |
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74
hesitation
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|
| n.犹豫，踌躇 | |
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75
demonstrations
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|
| 证明( demonstration的名词复数 )； 表明； 表达； 游行示威 | |
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76
demonstration
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|
| n.表明，示范，论证，示威 | |
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77
uncommon
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|
| adj.罕见的，非凡的，不平常的 | |
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78
subtlety
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|
| n.微妙，敏锐，精巧；微妙之处，细微的区别 | |
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79
hypocrisy
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|
| n.伪善，虚伪 | |
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80
deride
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|
| v.嘲弄，愚弄 | |
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81
virtuous
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|
| adj.有品德的，善良的，贞洁的，有效力的 | |
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82
admiration
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|
| n.钦佩，赞美，羡慕 | |
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83
disinterested
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|
| adj.不关心的，不感兴趣的 | |
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84
remarkable
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|
| adj.显著的，异常的，非凡的，值得注意的 | |
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85
patrimony
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|
| n.世袭财产，继承物 | |
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86
expenditure
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|
| n.(时间、劳力、金钱等)支出；使用，消耗 | |
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87
annually
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|
| adv.一年一次，每年 | |
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88
patrimonial
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|
| adj.祖传的 | |
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89
scrupulous
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|
| adj.审慎的，小心翼翼的，完全的，纯粹的 | |
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90
outlay
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|
| n.费用，经费，支出；v.花费 | |
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91
simplicity
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|
| n.简单，简易；朴素；直率，单纯 | |
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92
ostentation
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|
| n.夸耀，卖弄 | |
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93
parsimonious
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|
| adj.吝啬的，质量低劣的 | |
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94
incapable
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|
| adj.无能力的，不能做某事的 | |
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95
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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96
upwards
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|
| adv.向上，在更高处...以上 | |
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97
munificent
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|
| adj.慷慨的，大方的 | |
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98
gathering
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|
| n.集会，聚会，聚集 | |
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99
faculties
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|
| n.能力( faculty的名词复数 )；全体教职员；技巧；院 | |
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100
undoubtedly
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|
| adv.确实地，无疑地 | |
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101
celebrity
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|
| n.名人，名流；著名，名声，名望 | |
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102
posterity
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| n.后裔，子孙，后代 | |
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103
conspicuous
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|
| adj.明眼的，惹人注目的；炫耀的，摆阔气的 | |
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104
judicious
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|
| adj.明智的，明断的，能作出明智决定的 | |
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105
immediate
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|
| adj.立即的；直接的，最接近的；紧靠的 | |
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106
elegance
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|
| n.优雅；优美，雅致；精致，巧妙 | |
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107
noted
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| adj.著名的，知名的 | |
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108
entirely
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|
| ad.全部地，完整地；完全地，彻底地 | |
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109
celebrated
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|
| adj.有名的，声誉卓著的 | |
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110
concealed
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| a.隐藏的，隐蔽的 | |
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111
conceal
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| v.隐藏，隐瞒，隐蔽 | |
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112
cultivation
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| n.耕作，培养，栽培（法），养成 | |
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113
miraculous
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|
| adj.像奇迹一样的，不可思议的 | |
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114
benevolent
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|
| adj.仁慈的，乐善好施的 | |
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115
persevering
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| a.坚忍不拔的 | |
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116
undertaking
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| n.保证，许诺，事业 | |
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117
inertness
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| n.不活泼，没有生气；惰性；惯量 | |
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118
expended
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| v.花费( expend的过去式和过去分词 )；使用（钱等）做某事；用光；耗尽 | |
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119
paramount
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| a.最重要的，最高权力的 | |
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120
overflowing
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|
| n. 溢出物,溢流 adj. 充沛的，充满的 动词overflow的现在分词形式 | |
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121
scarcity
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|
| n.缺乏，不足，萧条 | |
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122
alluded
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| 提及，暗指( allude的过去式和过去分词 ) | |
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123
judgment
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| n.审判；判断力，识别力，看法，意见 | |
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124
delicacy
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| n.精致，细微，微妙，精良；美味，佳肴 | |
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125
artifices
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|
| n.灵巧( artifice的名词复数 )；诡计；巧妙办法；虚伪行为 | |
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126
motive
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|
| n.动机，目的；adv.发动的，运动的 | |
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127
extravagant
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| adj.奢侈的；过分的；(言行等)放肆的 | |
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128
bounty
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| n.慷慨的赠予物，奖金；慷慨，大方；施与 | |
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129
condescending
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| adj.谦逊的,故意屈尊的 | |
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130
devoutly
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| adv.虔诚地，虔敬地，衷心地 | |
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131
prevailing
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| adj.盛行的；占优势的；主要的 | |
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132
nun
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| n.修女，尼姑 | |
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133
caress
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| vt./n.爱抚，抚摸 | |
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134
caressing
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| 爱抚的，表现爱情的，亲切的 | |
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135
besought
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| v.恳求，乞求（某事物）( beseech的过去式和过去分词 )；(beseech的过去式与过去分词) | |
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136
repelling
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| v.击退( repel的现在分词 )；使厌恶；排斥；推开 | |
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137
acumen
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| n.敏锐，聪明 | |
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138
recondite
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| adj.深奥的，难解的 | |
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139
exalted
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| adj.(地位等)高的，崇高的；尊贵的，高尚的 | |
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140
courageous
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|
| adj.勇敢的，有胆量的 | |
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141
imperturbable
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| adj.镇静的 | |
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142
extraordinarily
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| adv.格外地；极端地 | |
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143
temperament
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| n.气质，性格，性情 | |
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144
passionate
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| adj.热情的，热烈的，激昂的，易动情的，易怒的，性情暴躁的 | |
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145
disposition
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| n.性情，性格；意向，倾向；排列，部署 | |
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146
nay
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| adv.不；n.反对票，投反对票者 | |
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147
pastors
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| n.（基督教的）牧师( pastor的名词复数 ) | |
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148
avarice
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| n.贪婪；贪心 | |
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149
negligence
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| n.疏忽，玩忽，粗心大意 | |
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150
vocation
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| n.职业，行业 | |
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151
betokened
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| v.预示，表示( betoken的过去式和过去分词 ) | |
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152
conclaves
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| n.秘密会议，教皇选举会议，红衣主教团( conclave的名词复数 ) | |
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153
aspired
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| v.渴望，追求( aspire的过去式和过去分词 ) | |
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154
possessed
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| adj.疯狂的；拥有的，占有的 | |
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155
alas
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| int.唉(表示悲伤、忧愁、恐惧等) | |
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156
faction
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| n.宗派，小集团；派别；派系斗争 | |
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157
indefatigable
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| adj.不知疲倦的，不屈不挠的 | |
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158
intruding
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| v.侵入，侵扰，打扰( intrude的现在分词)；把…强加于 | |
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159
solicited
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|
| v.恳求( solicit的过去式和过去分词 )；（指娼妇）拉客；索求；征求 | |
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160
interfere
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|
| v.(in)干涉，干预；(with)妨碍，打扰 | |
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161
discretion
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| n.谨慎；随意处理 | |
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162
zealous
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| adj.狂热的，热心的 | |
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163
prosecute
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| vt.告发；进行；vi.告发，起诉，作检察官 | |
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164
virtues
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| 美德( virtue的名词复数 )； 德行； 优点； 长处 | |
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opposition
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| n.反对，敌对 | |
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replete
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| adj.饱满的，塞满的；n.贮蜜蚁 | |
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167
controversies
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| 争论 | |
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persuasion
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| n.劝说；说服；持有某种信仰的宗派 | |
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valid
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| adj.有确实根据的；有效的；正当的，合法的 | |
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applied
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| adj.应用的；v.应用，适用 | |
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cursorily
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| adv.粗糙地，疏忽地，马虎地 | |
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oration
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| n.演说，致辞，叙述法 | |
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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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174
treatises
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| n.专题著作，专题论文，专著( treatise的名词复数 ) | |
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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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176
dissertations
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| 专题论文，学位论文( dissertation的名词复数 ) | |
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profane
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| adj.亵神的，亵渎的；vt.亵渎，玷污 | |
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antiquities
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| n.古老( antiquity的名词复数 )；古迹；古人们；古代的风俗习惯 | |
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179
phenomena
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| n.现象 | |
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prolix
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| adj.罗嗦的；冗长的 | |
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anonymous
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| adj.无名的；匿名的；无特色的 | |
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