In this assembly Rasselas was relating his interview with the hermit2, and the wonder with which he heard him censure3 a course of life which he had so deliberately4 chosen and so laudably followed. The sentiments of the hearers were various. Some were of opinion that the folly5 of his choice had been justly punished by condemnation6 to perpetual perseverance7. One of the youngest among them, with great vehemence8, pronounced him a hypocrite. Some talked of the right of society to the labour of individuals, and considered retirement9 as a desertion of duty. Others readily allowed that there was a time when the claims of the public were satisfied, and when a man might properly sequester10 himself, to review his life and purify his heart.
One who appeared more affected11 with the narrative12 than the rest thought it likely that the hermit would in a few years go back to his retreat, and perhaps, if shame did not restrain or death intercept13 him, return once more from his retreat into the world. “For the hope of happiness,” said he, “is so strongly impressed that the longest experience is not able to efface14 it. Of the present state, whatever it be, we feel and are forced to confess the misery15; yet when the same state is again at a distance, imagination paints it as desirable. But the time will surely come when desire will no longer be our torment16 and no man shall be wretched but by his own fault.
“This,” said a philosopher who had heard him with tokens of great impatience17, “is the present condition of a wise man. The time is already come when none are wretched but by their own fault. Nothing is more idle than to inquire after happiness which Nature has kindly18 placed within our reach. The way to be happy is to live according to Nature, in obedience19 to that universal and unalterable law with which every heart is originally impressed; which is not written on it by precept20, but engraven by destiny; not instilled21 by education, but infused at our nativity. He that lives according to Nature will suffer nothing from the delusions22 of hope or importunities of desire; he will receive and reject with equability of temper; and act or suffer as the reason of things shall alternately prescribe. Other men may amuse themselves with subtle definitions or intricate ratiocination23. Let them learn to be wise by easier means: let them observe the hind24 of the forest and the linnet of the grove25: let them consider the life of animals, whose motions are regulated by instinct; they obey their guide, and are happy. Let us therefore at length cease to dispute, and learn to live: throw away the encumbrance26 of precepts27, which they who utter them with so much pride and pomp do not understand, and carry with us this simple and intelligible28 maxim29: that deviation30 from Nature is deviation from happiness.
When he had spoken he looked round him with a placid31 air, and enjoyed the consciousness of his own beneficence.
“Sir,” said the Prince with great modesty32, “as I, like all the rest of mankind, am desirous of felicity, my closest attention has been fixed33 upon your discourse34: I doubt not the truth of a position which a man so learned has so confidently advanced. Let me only know what it is to live according to Nature.”
“When I find young men so humble35 and so docile,” said the philosopher, “I can deny them no information which my studies have enabled me to afford. To live according to Nature is to act always with due regard to the fitness arising from the relations and qualities of causes and effects; to concur36 with the great and unchangeable scheme of universal felicity; to co-operate with the general disposition37 and tendency of the present system of things.”
The Prince soon found that this was one of the sages38 whom he should understand less as he heard him longer. He therefore bowed and was silent; and the philosopher, supposing him satisfied and the rest vanquished39, rose up and departed with the air of a man that had cooperated with the present system.
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1 depreciated | |
v.贬值,跌价,减价( depreciate的过去式和过去分词 );贬低,蔑视,轻视 | |
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2 hermit | |
n.隐士,修道者;隐居 | |
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3 censure | |
v./n.责备;非难;责难 | |
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4 deliberately | |
adv.审慎地;蓄意地;故意地 | |
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5 folly | |
n.愚笨,愚蠢,蠢事,蠢行,傻话 | |
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6 condemnation | |
n.谴责; 定罪 | |
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7 perseverance | |
n.坚持不懈,不屈不挠 | |
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8 vehemence | |
n.热切;激烈;愤怒 | |
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9 retirement | |
n.退休,退职 | |
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10 sequester | |
vt.使退隐,使隔绝 | |
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11 affected | |
adj.不自然的,假装的 | |
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12 narrative | |
n.叙述,故事;adj.叙事的,故事体的 | |
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13 intercept | |
vt.拦截,截住,截击 | |
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14 efface | |
v.擦掉,抹去 | |
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15 misery | |
n.痛苦,苦恼,苦难;悲惨的境遇,贫苦 | |
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16 torment | |
n.折磨;令人痛苦的东西(人);vt.折磨;纠缠 | |
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17 impatience | |
n.不耐烦,急躁 | |
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18 kindly | |
adj.和蔼的,温和的,爽快的;adv.温和地,亲切地 | |
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19 obedience | |
n.服从,顺从 | |
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20 precept | |
n.戒律;格言 | |
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21 instilled | |
v.逐渐使某人获得(某种可取的品质),逐步灌输( instill的过去式和过去分词 ) | |
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22 delusions | |
n.欺骗( delusion的名词复数 );谬见;错觉;妄想 | |
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23 ratiocination | |
n.推理;推断 | |
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24 hind | |
adj.后面的,后部的 | |
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25 grove | |
n.林子,小树林,园林 | |
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26 encumbrance | |
n.妨碍物,累赘 | |
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27 precepts | |
n.规诫,戒律,箴言( precept的名词复数 ) | |
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28 intelligible | |
adj.可理解的,明白易懂的,清楚的 | |
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29 maxim | |
n.格言,箴言 | |
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30 deviation | |
n.背离,偏离;偏差,偏向;离题 | |
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31 placid | |
adj.安静的,平和的 | |
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32 modesty | |
n.谦逊,虚心,端庄,稳重,羞怯,朴素 | |
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33 fixed | |
adj.固定的,不变的,准备好的;(计算机)固定的 | |
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34 discourse | |
n.论文,演说;谈话;话语;vi.讲述,著述 | |
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35 humble | |
adj.谦卑的,恭顺的;地位低下的;v.降低,贬低 | |
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36 concur | |
v.同意,意见一致,互助,同时发生 | |
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37 disposition | |
n.性情,性格;意向,倾向;排列,部署 | |
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38 sages | |
n.圣人( sage的名词复数 );智者;哲人;鼠尾草(可用作调料) | |
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39 vanquished | |
v.征服( vanquish的过去式和过去分词 );战胜;克服;抑制 | |
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