[Lucian to Nigrinus. Health.
There is a proverb about carrying ‘owls to Athens’— an absurd undertaking1, considering the excellent supply already on the spot. Had it been my intention, in presenting Nigrinus with a volume of my composition, to indulge him of all people with a display of literary skill, I should indeed have been an arrant3 ‘owl-fancier in Athens.’ As however my object is merely to communicate to you my present sentiments, and the profound impression produced upon me by your eloquence5, I may fairly plead Not Guilty, even to the charge of Thucydides, that ‘Men are bold from ignorance, where mature consideration would render them cautious.’ For I need not say that devotion to my subject is partly responsible for my present hardihood; it is not all the work of ignorance. Farewell.]
Lucian. A Friend
Fr. What a haughty6 and dignified7 Lucian returns to us from his journey! He will not vouchsafe8 us a glance; he stands aloof9, and will hold no further communion with us. Altogether a supercilious10 Lucian! The change is sudden. Might one inquire the cause of this altered demeanour?
Luc. ’Tis the work of Fortune.
Fr. Of Fortune!
Luc. As an incidental result of my journey, you see in me a happy man; ‘thrice-blest,’ as the tragedians have it.
Fr. Dear me. What, in this short time?
Luc. Even so.
Fr. But what does it all mean? What is the secret of your elation11? I decline to rejoice with you in this abridged12 fashion; I must have details. Tell me all about it.
Luc. What should you think, if I told you that I had exchanged servitude for freedom; poverty for true wealth; folly13 and presumption14 for good sense?
Fr. Extraordinary! But I am not quite clear of your meaning yet.
Luc. Why, I went off to Rome to see an oculist16 — my eyes had been getting worse —
Fr. Yes, I know about that. I have been hoping that you would light on a good man.
Luc. Well, I got up early one morning with the intention of paying a long-deferred visit to Nigrinus, the Platonic17 philosopher. On reaching his house, I knocked, and was duly announced and admitted to his presence. I found him with a book in his hand, surrounded by various statues of the ancient philosophers. Before him lay a tablet, with geometrical figures described on it, and a globe of reeds, designed apparently18 to represent the universe. He greeted me cordially, and asked after my welfare. I satisfied his inquiries19, and demanded, in my turn, how he did, and whether he had decided20 on another trip to Greece. Once on that subject, he gave free expression to his sentiments; and, I assure you, ’twas a veritable feast of ambrosia21 to me. The spells of the Sirens (if ever there were Sirens), of the Pindaric ‘Charmers,’ of the Homeric lotus, are things to be forgotten, after his truly divine eloquence. Led on by his theme, he spoke22 the praises of philosophy, and of the freedom which philosophy confers; and expressed his contempt for the vulgar error which sets a value upon wealth and renown23 and dominion24 and power, upon gold and purple, and all that dazzles the eyes of the world — and once attracted my own! I listened with rapt attention, and with a swelling25 heart. At the time, I knew not what had come over me; my feelings were indescribable. My dearest idols26, riches and renown, lay shattered; one moment I was ready to shed bitter tears over the disillusionment, the next, I could have laughed for scorn of these very things, and was exulting27 in my escape from the murky28 atmosphere of my past life into the brightness of the upper air. The result was curious: I forgot all about my ophthalmic troubles, in the gradual improvement of my spiritual vision; for till that day I had grovelled29 in spiritual blindness. Little by little I came into the condition with which you were twitting me just now. Nigrinus’s words have raised in me a joyous30 exaltation of spirit which precludes31 every meaner thought. Philosophy seems to have produced the same effect on me as wine is said to have produced on the Indians the first time they drank it. The mere4 taste of such potent32 liquor threw them into a state of absolute frenzy33, the intoxicating34 power of the wine being doubled in men so warm-blooded by nature. This is my case. I go about like one possessed35; I am drunk with the words of wisdom.
Fr. This is not drunkenness, but sobriety and temperance. But I should like to hear what Nigrinus actually said, if that may be. It is only right that you should take that trouble for me; I am your friend, and share your interests.
Luc. Enough! You urge a willing steed. I was about to bespeak36 your attention. You must be my witness to the world, that there is reason in my madness. Indeed, apart from this, the work of recollection is a pleasure, and has become a constant practice with me; twice, thrice in a day I repeat over his words, though there is none to hear. A lover, in the absence of his mistress, remembers some word, some act of hers, dwells on it, and beguiles37 hours of sickness with her feigned38 presence. Sometimes he thinks he is face to face with her; words, heard long since, come again from her lips; he rejoices; his soul cleaves39 to the memory of the past, and has no time for present vexations. It is so with me. Philosophy is far away, but I have heard a philosopher’s words. I piece them together, and revolve41 them in my heart, and am comforted. Nigrinus is the beacon-fire on which, far out in mid-ocean, in the darkness of night, I fix my gaze; I fancy him present with me in all my doings; I hear ever the same words. At times, in moments of concentration, I see his very face, his voice rings in my ears. Of him it may truly be said, as of Pericles,
In every heart he left his sting.
Fr. Stay, gentle enthusiast42. Take a good breath, and start again; I am waiting to hear what Nigrinus said. You beat about the bush in a manner truly exasperating43.
Luc. True, I must make a start, as you say. And yet . . . Tell me, did you never see a tragedy (nay44, the comedies fare no better) murdered by bad acting45, and the culprits finally hissed46 off the stage for their pains? As often as not the play is a perfectly48 good one, and has scored a success.
Fr. I know the sort of thing; and what about it?
Luc. I am afraid that before I have done you will find that I make as sad work of it as they do — jumbling49 things together pell-mell, spoiling the whole point sometimes by inadequate50 expression; and you will end by damning the play instead of the actor. I could put up with my own share of the disgrace; but it would vex40 me indeed, that my subject should be involved in my downfall; I cannot have it discredited51 for my shortcomings. Remember, then: whatever the imperfections in my speech, the author is not to be called to account; he sits far aloof from the stage, and knows nothing of what is going forward. The memory of the actor is all that you are invited to criticize; I am neither more nor less than the ‘Messenger’ in a tragedy. At each flaw in the argument, be this your first thought, that the author probably said something quite different, and much more to the point; — and then you may hiss47 me off if you will.
Fr. Bless me; here is quite a professional exordium! You are about to add, I think, that ‘your consultation52 with your client has been but brief’; that you ‘come into court imperfectly instructed’; that ‘it were to be desired that your client were here to plead his own cause; as it is, you are reduced to such a meagre and inadequate statement of the case, as memory will supply.’ Am I right? Well then, spare yourself the trouble, as far as I am concerned. Imagine all these preliminaries settled. I stand prepared to applaud: but if you keep me waiting, I shall harbour resentment53 all through the case, and hiss you accordingly.
Luc. I should, indeed, have been glad to avail myself of the arguments you mention, and of others too. I might have said, that mine would be no set speech, no orderly statement such as that I heard; that is wholly beyond me. Nor can I speak in the person of Nigrinus. There again I should be like a bad actor, taking the part of Agamemnon, or Creon, or Heracles’ self; he is arrayed in cloth of gold, and looks very formidable, and his mouth opens tremendously wide; and what comes out of it? A little, shrill54, womanish pipe of a voice that would disgrace Polyxena or Hecuba! I for my part have no intention of exposing myself in a mask several sizes too large for me, or of wearing a robe to which I cannot do credit. Rather than play the hero’s part, and involve him in my discomfiture55, I will speak in my own person.
Fr. Will the man never have done with his masks and his stages?
Luc. Nay, that is all. And now to my subject. Nigrinus’s first words were in praise of Greece, and in particular of the Athenians. They are brought up, he said, to poverty and to philosophy. The endeavours, whether of foreigners or of their own countrymen, to introduce luxury into their midst, find no favour with them. When a man comes among them with this view, they quietly set about to correct his tendency, and by gentle degrees to bring him to a better course of life. He mentioned the case of a wealthy man who arrived at Athens in all the vulgar pomp of retinue56 and gold and gorgeous raiment, expecting that every eye would be turned upon him in envy of his lot; instead of which, they heartily57 pitied the poor worm, and proceeded to take his education in hand. Not an ill-natured word, not an attempt at direct interference: it was a free city; he was at liberty to live in it as he thought fit. But when he made a public nuisance of himself in the baths or gymnasiums, crowding in with his attendants, and taking up all the room, someone would whisper, in a sly aside, as if the words were not meant to reach his ears: ‘He is afraid he will never come out from here alive; yet all is peace; there is no need of such an army.’ The remark would be overheard, and would have its educational effect. They soon eased him of his embroidery58 and purple, by playful allusions59 to flower and colour. ‘Spring is early.’—‘How did that peacock get here?’—‘His mother must have lent him that shawl,’— and so on. The same with the rest, his rings, his elaborate coiffure, and his table excesses. Little by little he came to his senses, and left Athens very much the better for the public education he had received.
Nor do they scruple60 to confess their poverty. He mentioned a sentence which he heard pronounced unanimously by the assembled people at the Panathenaic festival. A citizen had been arrested and brought before the Steward61 for making his appearance in coloured clothes. The onlookers62 felt for him, and took his part; and when the herald63 declared that he had violated the law by attending the festival in that attire64, they all exclaimed with one voice, as if they had been in consultation, ‘that he must be pardoned for wearing those clothes, as he had no others.’
He further commended the Athenian liberty, and unpretentious style of living; the peace and learned leisure which they so abundantly enjoy. To dwell among such men, he declared, is to dwell with philosophy; a single-hearted man, who has been taught to despise wealth, may here preserve a pure morality; no life could be more in harmony with the determined65 pursuit of all that is truly beautiful. But the man over whom gold has cast its spell, who is in love with riches, and measures happiness by purple raiment and dominion, who, living his life among flatterers and slaves, knows not the sweets of freedom, the blessings66 of candour, the beauty of truth; he who has given up his soul to Pleasure, and will serve no other mistress, whose heart is set on gluttony and wine and women, on whose tongue are deceit and hypocrisy67; he again whose ears must be tickled68 with lascivious69 songs, and the voluptuous70 notes of flute71 and lyre; — let all such (he cried) dwell here in Rome; the life will suit them. Our streets and market-places are filled with the things they love best. They may take in pleasure through every aperture72, through eye and ear, nostril73 and palate; nor are the claims of Aphrodite forgotten. The turbid74 stream surges everlastingly75 through our streets; avarice76, perjury77, adultery — all tastes are represented. Under that rush of waters, modesty78, virtue79, uprightness, are torn from the soul; and in their stead grows the tree of perpetual thirst, whose flowers are many strange desires.
Such was Rome; such were the blessings she taught men to enjoy. ‘As for me,’ he continued, ‘on returning from my first voyage to Greece, I stopped short a little way from the city, and called myself to account, in the words of Homer, for my return.
Ah, wretch80! and leav’st thou then the light of day — the joyous freedom of Greece,
And wouldst behold81 —
the turmoil82 of Rome? slander83 and insolence84 and gluttony, flatterers and false friends, legacy-hunters and murderers? And what wilt85 thou do here? thou canst not endure these things, neither canst thou escape them! Thus reasoning, I withdrew myself out of range, as Zeus did Hector,
Far from the scene of slaughter86, blood and strife87,
and resolved henceforth to keep my house. I lead the life you see — a spiritless, womanish life, most men would account it — holding converse88 with Philosophy, with Plato, with Truth. From my high seat in this vast theatre, I look down on the scene beneath me; a scene calculated to afford much entertainment; calculated also to try a man’s resolution to the utmost. For, to give evil its due, believe me, there is no better school for virtue, no truer test of moral strength, than life in this same city of Rome. It is no easy thing, to withstand so many temptations, so many allurements89 and distractions90 of sight and sound. There is no help for it: like Odysseus, we must sail past them all; and there must be no binding91 of hands, no stopping of our ears with wax; that would be but sorry courage: our ears must hear, our hands must be free — and our contempt must be genuine. Well may that man conceive an admiration92 of philosophy, who is a spectator of so much folly; well may he despise the gifts of Fortune, who views this stage, and its multitudinous actors. The slave grows to be master, the rich man is poor, the pauper93 becomes a prince, a king; and one is His Majesty’s friend, and another is his enemy, and a third he banishes94. And here is the strangest thing of all: the affairs of mankind are confessedly the playthings of Fortune, they have no pretence95 to security; yet, with instances of this daily before their eyes, men will reach after wealth and power; — not one of them but carries his load of hopes unrealized.
‘But I said that there was entertainment also to be derived96 from the scene; and I will maintain it. Our rich men are an entertainment in themselves, with their purple and their rings always in evidence, and their thousand vulgarities. The latest development is the salutation by proxy97; 4 they favour us with a glance, and that must be happiness enough. By the more ambitious spirits, an obeisance98 is expected; this is not performed at a distance, after the Persian fashion — you go right up, and make a profound bow, testifying with the angle of your body to the self-abasement of your soul; you then kiss his hand or breast — and happy and enviable is he who may do so much! And there stands the great man, protracting99 the illusion as long as may be. (I heartily acquiesce100, by the way, in the churlish sentence which excludes us from a nearer acquaintance with their lips.)
‘But if these men are amusing, their courtiers and flatterers are doubly so. They rise in the small hours of the night, to go their round of the city, to have doors slammed in their faces by slaves, to swallow as best they may the compliments of “Dog,” “Toadeater,” and the like. And the guerdon of their painful circumambulations? A vulgarly magnificent dinner, the source of many woes101! They eat too much, they drink more than they want, they talk more than they should; and then they go away, angry and disappointed, grumbling102 at their fare, and protesting against the scant103 courtesy shown them by their insolent104 patron. You may see them vomiting105 in every alley106, squabbling at every brothel. The daylight most of them spend in bed, furnishing employment for the doctors. Most of them, I say; for with some it has come to this, that they actually have no time to be ill. My own opinion is that, of the two parties, the toadies107 are more to blame, and have only themselves to thank for their patron’s insolence. What can they expect him to think, after their commendations of his wealth, their panegyrics108 on money, their early attendance at his doors, their servile salutations? If by common consent they would abstain110, were it only for a few days, from this voluntary servitude, the tables must surely be turned, and the rich come to the doors of the paupers111, imploring112 them not to leave such blessedness as theirs without a witness, their fine houses and elegant furniture lying idle for want of some one to use them. Not wealth, but the envy that waits on wealth, is the object of their desire. The truth is, gold and ivory and noble mansions113 are of little avail to their owner, if there is no one to admire them. If we would break the power of the rich, and bring down their pretensions114, we must raise up within their borders a stronghold of Indifference115. As it is, their vanity is fostered by the court that is paid to them. In ordinary men, who have no pretence to education, this conduct, no doubt, is less to be blamed. But that men who call themselves philosophers should actually outdo the rest in degradation116 — this, indeed, is the climax117. Imagine my feelings, when I see a brother philosopher, an old man, perhaps, mingling118 in the herd119 of sycophants120; dancing attendance on some great man; adapting himself to the conversational121 level of a possible host! One thing, indeed, serves to distinguish him from his company, and to accentuate122 his disgrace; — he wears the garb123 of philosophy. It is much to be regretted that actors of uniform excellence124 in other respects will not dress conformably to their part. For in the achievements of the table, what toadeater besides can be compared with them? There is an artlessness in their manner of stuffing themselves, a frankness in their tippling, which defy competition; they sponge with more spirit than other men, and sit on with greater persistency125. It is not an uncommon126 thing for the more courtly sages127 to oblige the company with a song.’
All this he treated as a jest. But he had much to say on the subject of those paid philosophers, who hawk128 about virtue like any other marketable commodity. ‘Hucksters’ and ‘petty traders’ were his words for them. A man who proposes to teach the contempt of wealth, should begin (he maintained) by showing a soul above fees. And certainly he has always acted on this principle himself. He is not content with giving his services gratis129 to all comers, but lends a helping130 hand to all who are in difficulties, and shows an absolute disregard for riches. So far is he from grasping at other men’s goods, that he could anticipate without concern the deterioration131 of his own property. He possessed an estate at no great distance from the city, on which for many years he had never even set foot. Nay, he disclaimed132 all right of property in it; meaning, I suppose, that we have no natural claim to such things; law, and the rights of inheritance, give us the use of them for an indefinite period, and for that time we are styled ‘owners’; presently our term lapses133, and another succeeds to the enjoyment134 of a name.
There are other points in which he sets an admirable example to the serious followers135 of philosophy: his frugal136 life, his systematic137 habits of bodily exercise, his modest bearing, his simplicity138 of dress, but above all, gentle manners and a constant mind. He urges his followers not to postpone139 the pursuit of good, as so many do, who allow themselves a period of grace till the next great festival, after which they propose to eschew140 deceit and lead a righteous life; there must be no shilly-shallying, when virtue is the goal for which we start. On the other hand, there are philosophers whose idea of inculcating virtue in their youthful disciples141 is to subject them to various tests of physical endurance; whose favourite prescription142 is the strait waistcoat, varied143 with flagellations, or the enlightened process of scarification. Of these Nigrinus evidently had no opinion. According to him, our first care should be to inure144 the soul to pain and hardship; he who aspired145 to educate men aright must reckon with soul as well as body, with the age of his pupils, and with their previous training; he would then escape the palpable blunder of overtasking them. Many a one (he affirmed) had succumbed146 under the unreasonable147 strain put upon him; and I met with an instance myself, of a man who had tasted the hardships of those schools, but no sooner heard the words of true wisdom, than he fled incontinently to Nigrinus, and was manifestly the better for the change.
Leaving the philosophers to themselves, he reverted148 to more general subjects: the din15 and bustle149 of the city, the theatres, the race-course, the statues of charioteers, the nomenclature of horses, the horse-talk in every side-street. The rage for horses has become a positive epidemic150; many persons are infected with it whom one would have credited with more sense.
Then the scene changed to the pomp and circumstance attendant upon funerals and testamentary dispositions151. ‘Only once in his life’ (he observed) ‘does your thoroughbred Roman say what he means; and then,’ meaning, in his will, ‘it comes too late for him to enjoy the credit of it.’ I could not help laughing when he told me how they thought it necessary to carry their follies152 with them to the grave, and to leave the record of their inanity153 behind them in black and white; some stipulating154 that their clothes or other treasures should be burnt with them, others that their graves should be watched by particular servants, or their monuments crowned with flowers; — sapient155 end to a life of sapience156! ‘Of their doings in this world,’ said he, ‘you may form some idea from their injunctions with reference to the next. These are they who will pay a long price for an entree157; whose floors are sprinkled with wine and saffron and spices; who in midwinter smother158 themselves in roses, ay, for roses are scarce, and out of season, and altogether desirable; but let a thing come in its due course, and oh, ’tis vile109, ’tis contemptible159. These are they whose drink is of costly160 essences.’ He had no mercy on them here. ‘Very bunglers in sensuality, who know not her laws, and confound her ordinances161, flinging down their souls to be trampled162 beneath the heels of luxury! As the play has it, Door or window, all is one to them. Such pleasures are rank solecism.’ One observation of his in the same spirit fairly caps the famous censure163 of Momus. Momus found fault with the divine artificer for not putting his bull’s horns in front of the eyes. Similarly, Nigrinus complained that when these men crown themselves in their banquets, they put the garlands in the wrong place; if they are so fond of the smell of violets and roses, they should tie on their garlands as close as may be under their nostrils164; they could then snuff up the smell to their hearts’ content.
Proceeding165 to the gentlemen who make such a serious work of their dinner, he was exceedingly merry over their painful elaborations of sauce and seasoning166. ‘Here again,’ he cried, ‘these men are sore put to it, to procure167 the most fleeting168 of enjoyments169. Grant them four inches of palate apiece —’tis the utmost we can allow any man — and I will prove to you that they have four inches of gratification for their trouble. Thus: there is no satisfaction to be got out of the costliest170 viands171 before consumption; and after it a full stomach is none the better for the price it has cost to fill it. Ergo, the money is paid for the pleasure snatched in transitu. But what are we to expect? These men are too grossly ignorant to discern those truer pleasures with which Philosophy rewards our resolute172 endeavours.’
The Baths proved a fertile topic, what with the insolence of the masters and the jostlings of their men; —‘they will not stand without the support of a slave; it is much that they retain enough vitality173 to get away on their own legs at all.’ One practice which obtains in the streets and Baths of Rome seemed to arouse his particular resentment. Slaves have to walk on ahead of their masters, and call out to them to ‘look to their feet,’ whenever there is a hole or a lump in their way; it has come to this, that men must be reminded that they are walking. ‘It is too much,’ he cried; ‘these men can get through their dinner with the help of their own teeth and fingers; they can hear with their own ears: yet they must have other men’s eyes to see for them! They are in possession of all their faculties174: yet they are content to be spoken to in language which should only be addressed to poor maimed wretches175! And this goes on in broad daylight, in our public places; and among the sufferers are men who are responsible for the welfare of cities!’
This he said, and much more to the same effect. At length he was silent. All the time I had listened in awestruck attention, dreading176 the moment when he should cease. And when it was all over, my condition was like that of the Phaeacians. For a long time I gazed upon him, spellbound; then I was seized with a violent attack of giddiness; I was bathed in perspiration177, and when I attempted to speak, I broke down; my voice failed, my tongue stammered178, and at last I was reduced to tears. Mine was no surface wound from a random179 shaft180. The words had sunk deep into a vital part; had come with true aim, and cleft181 my soul asunder182. For (if I may venture to philosophize on my own account) I conceive the case thus:— A well-conditioned human soul is like a target of some soft material. As life goes on, many archers184 take aim thereat; and every man’s quiver is full of subtle and varied arguments, but not every man shoots aright. Some draw the bow too tight, and let fly with undue185 violence. These hit the true direction, but their shafts186 do not lodge187 in the mark; their impetus188 carries them right through the soul, and they pass on their way, leaving only a gaping189 wound behind them. Others make the contrary mistake: their bows are too slack, and their shafts never reach their destination; as often as not their force is spent at half distance, and they drop to earth. Or if they reach the mark, they do but graze its surface; there can be no deep wound, where the archer183 lacks strength. But a good marksman, a Nigrinus, begins with a careful examination of the mark, in case it should be particularly soft — or again too hard; for there are marks which will take no impression from an arrow. Satisfied on this point, he dips his shaft, not in the poisons of Scythia or Crete, but in a certain ointment190 of his own, which is sweet in flavour and gentle in operation; then, without more ado, he lets fly. The shaft speeds with well-judged swiftness, cleaves the mark right through, and remains191 lodged192 in it; and the drug works its way through every part. Thus it is that men hear his words with mingled193 joy and grief; and this was my own case, while the drug was gently diffusing194 itself through my soul. Hence I was moved to apostrophize him in the words of Homer:
So aim; and thou shalt bring (to some) salvation195.
For as it is not every man that is maddened by the sound of the Phrygian flute, but only those who are inspired of Cybele, and by those strains are recalled to their frenzy — so too not every man who hears the words of the philosophers will go away possessed, and stricken at heart, but only those in whose nature is something akin2 to philosophy.
Fr. These are fearful and wonderful words; nay, they are divine. All that you said of ambrosia and lotus is true; I little knew how sumptuous196 had been your feast. I have listened to you with strange emotion, and now that you have ceased, I feel oppressed, nay, in your own language, ‘sore stricken.’ This need not surprise you. A person who has been bitten by a mad dog not only goes mad himself, you know, but communicates his madness to any one whom he bites whilst he is in that state, so that the infection may be carried on by this means through a long succession of persons.
Luc. Ah, then you confess to a tenderness?
Fr. I do; and beg that you will think upon some medicine for both our wounded breasts.
Luc. We must take a hint from Telephus.
Fr. What is that?
Luc. We want a hair of the dog that bit us.
F.
点击
收听单词发音
收听单词发音 |
1
undertaking
|
|
| n.保证，许诺，事业 | |
参考例句： |
|
|
|
|
2
akin
|
|
| adj.同族的，类似的 | |
参考例句： |
|
|
|
|
3
arrant
|
|
| adj.极端的；最大的 | |
参考例句： |
|
|
|
|
4
mere
|
|
| adj.纯粹的；仅仅，只不过 | |
参考例句： |
|
|
|
|
5
eloquence
|
|
| n.雄辩；口才，修辞 | |
参考例句： |
|
|
|
|
6
haughty
|
|
| adj.傲慢的，高傲的 | |
参考例句： |
|
|
|
|
7
dignified
|
|
| a.可敬的，高贵的 | |
参考例句： |
|
|
|
|
8
vouchsafe
|
|
| v.惠予，准许 | |
参考例句： |
|
|
|
|
9
aloof
|
|
| adj.远离的；冷淡的，漠不关心的 | |
参考例句： |
|
|
|
|
10
supercilious
|
|
| adj.目中无人的，高傲的；adv.高傲地；n.高傲 | |
参考例句： |
|
|
|
|
11
elation
|
|
| n.兴高采烈，洋洋得意 | |
参考例句： |
|
|
|
|
12
abridged
|
|
| 削减的，删节的 | |
参考例句： |
|
|
|
|
13
folly
|
|
| n.愚笨，愚蠢，蠢事，蠢行，傻话 | |
参考例句： |
|
|
|
|
14
presumption
|
|
| n.推测，可能性，冒昧，放肆，[法律]推定 | |
参考例句： |
|
|
|
|
15
din
|
|
| n.喧闹声，嘈杂声 | |
参考例句： |
|
|
|
|
16
oculist
|
|
| n.眼科医生 | |
参考例句： |
|
|
|
|
17
platonic
|
|
| adj.精神的；柏拉图（哲学）的 | |
参考例句： |
|
|
|
|
18
apparently
|
|
| adv.显然地；表面上，似乎 | |
参考例句： |
|
|
|
|
19
inquiries
|
|
| n.调查( inquiry的名词复数 )；疑问；探究；打听 | |
参考例句： |
|
|
|
|
20
decided
|
|
| adj.决定了的，坚决的；明显的，明确的 | |
参考例句： |
|
|
|
|
21
ambrosia
|
|
| n.神的食物；蜂食 | |
参考例句： |
|
|
|
|
22
spoke
|
|
| 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 | |
参考例句： |
|
|
|
|
23
renown
|
|
| n.声誉，名望 | |
参考例句： |
|
|
|
|
24
dominion
|
|
| n.统治，管辖，支配权；领土，版图 | |
参考例句： |
|
|
|
|
25
swelling
|
|
| n.肿胀 | |
参考例句： |
|
|
|
|
26
idols
|
|
| 偶像( idol的名词复数 )； 受崇拜的人或物； 受到热爱和崇拜的人或物； 神像 | |
参考例句： |
|
|
|
|
27
exulting
|
|
| vi. 欢欣鼓舞，狂喜 | |
参考例句： |
|
|
|
|
28
murky
|
|
| adj.黑暗的，朦胧的；adv.阴暗地，混浊地；n.阴暗；昏暗 | |
参考例句： |
|
|
|
|
29
grovelled
|
|
| v.卑躬屈节，奴颜婢膝( grovel的过去式和过去分词 )；趴 | |
参考例句： |
|
|
|
|
30
joyous
|
|
| adj.充满快乐的；令人高兴的 | |
参考例句： |
|
|
|
|
31
precludes
|
|
| v.阻止( preclude的第三人称单数 )；排除；妨碍；使…行不通 | |
参考例句： |
|
|
|
|
32
potent
|
|
| adj.强有力的，有权势的；有效力的 | |
参考例句： |
|
|
|
|
33
frenzy
|
|
| n.疯狂，狂热，极度的激动 | |
参考例句： |
|
|
|
|
34
intoxicating
|
|
| a. 醉人的,使人兴奋的 | |
参考例句： |
|
|
|
|
35
possessed
|
|
| adj.疯狂的；拥有的，占有的 | |
参考例句： |
|
|
|
|
36
bespeak
|
|
| v.预定；预先请求 | |
参考例句： |
|
|
|
|
37
beguiles
|
|
| v.欺骗( beguile的第三人称单数 )；使陶醉；使高兴；消磨（时间等） | |
参考例句： |
|
|
|
|
38
feigned
|
|
| a.假装的，不真诚的 | |
参考例句： |
|
|
|
|
39
cleaves
|
|
| v.劈开，剁开，割开( cleave的第三人称单数 ) | |
参考例句： |
|
|
|
|
40
vex
|
|
| vt.使烦恼，使苦恼 | |
参考例句： |
|
|
|
|
41
revolve
|
|
| vi.(使)旋转；循环出现 | |
参考例句： |
|
|
|
|
42
enthusiast
|
|
| n.热心人，热衷者 | |
参考例句： |
|
|
|
|
43
exasperating
|
|
| adj. 激怒的 动词exasperate的现在分词形式 | |
参考例句： |
|
|
|
|
44
nay
|
|
| adv.不；n.反对票，投反对票者 | |
参考例句： |
|
|
|
|
45
acting
|
|
| n.演戏，行为，假装；adj.代理的，临时的，演出用的 | |
参考例句： |
|
|
|
|
46
hissed
|
|
| 发嘶嘶声( hiss的过去式和过去分词 )； 发嘘声表示反对 | |
参考例句： |
|
|
|
|
47
hiss
|
|
| v.发出嘶嘶声；发嘘声表示不满 | |
参考例句： |
|
|
|
|
48
perfectly
|
|
| adv.完美地，无可非议地，彻底地 | |
参考例句： |
|
|
|
|
49
jumbling
|
|
| 混杂( jumble的现在分词 )； （使）混乱； 使混乱； 使杂乱 | |
参考例句： |
|
|
|
|
50
inadequate
|
|
| adj.(for,to)不充足的，不适当的 | |
参考例句： |
|
|
|
|
51
discredited
|
|
| 不足信的，不名誉的 | |
参考例句： |
|
|
|
|
52
consultation
|
|
| n.咨询；商量；商议；会议 | |
参考例句： |
|
|
|
|
53
resentment
|
|
| n.怨愤，忿恨 | |
参考例句： |
|
|
|
|
54
shrill
|
|
| adj.尖声的；刺耳的；v尖叫 | |
参考例句： |
|
|
|
|
55
discomfiture
|
|
| n.崩溃；大败；挫败；困惑 | |
参考例句： |
|
|
|
|
56
retinue
|
|
| n.侍从；随员 | |
参考例句： |
|
|
|
|
57
heartily
|
|
| adv.衷心地，诚恳地，十分，很 | |
参考例句： |
|
|
|
|
58
embroidery
|
|
| n.绣花，刺绣；绣制品 | |
参考例句： |
|
|
|
|
59
allusions
|
|
| 暗指，间接提到( allusion的名词复数 ) | |
参考例句： |
|
|
|
|
60
scruple
|
|
| n./v.顾忌，迟疑 | |
参考例句： |
|
|
|
|
61
steward
|
|
| n.乘务员，服务员；看管人；膳食管理员 | |
参考例句： |
|
|
|
|
62
onlookers
|
|
| n.旁观者，观看者( onlooker的名词复数 ) | |
参考例句： |
|
|
|
|
63
herald
|
|
| vt.预示...的来临，预告，宣布，欢迎 | |
参考例句： |
|
|
|
|
64
attire
|
|
| v.穿衣，装扮[同]array；n.衣着；盛装 | |
参考例句： |
|
|
|
|
65
determined
|
|
| adj.坚定的；有决心的 | |
参考例句： |
|
|
|
|
66
blessings
|
|
| n.（上帝的）祝福( blessing的名词复数 )；好事；福分；因祸得福 | |
参考例句： |
|
|
|
|
67
hypocrisy
|
|
| n.伪善，虚伪 | |
参考例句： |
|
|
|
|
68
tickled
|
|
| （使）发痒( tickle的过去式和过去分词 )； （使）愉快，逗乐 | |
参考例句： |
|
|
|
|
69
lascivious
|
|
| adj.淫荡的，好色的 | |
参考例句： |
|
|
|
|
70
voluptuous
|
|
| adj.肉欲的，骄奢淫逸的 | |
参考例句： |
|
|
|
|
71
flute
|
|
| n.长笛；v.吹笛 | |
参考例句： |
|
|
|
|
72
aperture
|
|
| n.孔，隙，窄的缺口 | |
参考例句： |
|
|
|
|
73
nostril
|
|
| n.鼻孔 | |
参考例句： |
|
|
|
|
74
turbid
|
|
| adj.混浊的，泥水的，浓的 | |
参考例句： |
|
|
|
|
75
everlastingly
|
|
| 永久地，持久地 | |
参考例句： |
|
|
|
|
76
avarice
|
|
| n.贪婪；贪心 | |
参考例句： |
|
|
|
|
77
perjury
|
|
| n.伪证；伪证罪 | |
参考例句： |
|
|
|
|
78
modesty
|
|
| n.谦逊，虚心，端庄，稳重，羞怯，朴素 | |
参考例句： |
|
|
|
|
79
virtue
|
|
| n.德行，美德；贞操；优点；功效，效力 | |
参考例句： |
|
|
|
|
80
wretch
|
|
| n.可怜的人，不幸的人；卑鄙的人 | |
参考例句： |
|
|
|
|
81
behold
|
|
| v.看，注视，看到 | |
参考例句： |
|
|
|
|
82
turmoil
|
|
| n.骚乱，混乱，动乱 | |
参考例句： |
|
|
|
|
83
slander
|
|
| n./v.诽谤，污蔑 | |
参考例句： |
|
|
|
|
84
insolence
|
|
| n.傲慢；无礼；厚颜；傲慢的态度 | |
参考例句： |
|
|
|
|
85
wilt
|
|
| v.(使)植物凋谢或枯萎；(指人)疲倦，衰弱 | |
参考例句： |
|
|
|
|
86
slaughter
|
|
| n.屠杀，屠宰；vt.屠杀，宰杀 | |
参考例句： |
|
|
|
|
87
strife
|
|
| n.争吵，冲突，倾轧，竞争 | |
参考例句： |
|
|
|
|
88
converse
|
|
| vi.谈话，谈天，闲聊；adv.相反的，相反 | |
参考例句： |
|
|
|
|
89
allurements
|
|
| n.诱惑( allurement的名词复数 )；吸引；诱惑物；有诱惑力的事物 | |
参考例句： |
|
|
|
|
90
distractions
|
|
| n.使人分心的事[人]( distraction的名词复数 )；娱乐，消遣；心烦意乱；精神错乱 | |
参考例句： |
|
|
|
|
91
binding
|
|
| 有约束力的，有效的，应遵守的 | |
参考例句： |
|
|
|
|
92
admiration
|
|
| n.钦佩，赞美，羡慕 | |
参考例句： |
|
|
|
|
93
pauper
|
|
| n.贫民，被救济者，穷人 | |
参考例句： |
|
|
|
|
94
banishes
|
|
| v.放逐，驱逐( banish的第三人称单数 ) | |
参考例句： |
|
|
|
|
95
pretence
|
|
| n.假装，作假；借口，口实；虚伪；虚饰 | |
参考例句： |
|
|
|
|
96
derived
|
|
| vi.起源；由来；衍生；导出v.得到( derive的过去式和过去分词 )；（从…中）得到获得；源于；（从…中）提取 | |
参考例句： |
|
|
|
|
97
proxy
|
|
| n.代理权，代表权；（对代理人的）委托书；代理人 | |
参考例句： |
|
|
|
|
98
obeisance
|
|
| n.鞠躬，敬礼 | |
参考例句： |
|
|
|
|
99
protracting
|
|
| v.延长，拖延（某事物）( protract的现在分词 ) | |
参考例句： |
|
|
|
|
100
acquiesce
|
|
| vi.默许，顺从，同意 | |
参考例句： |
|
|
|
|
101
woes
|
|
| 困境( woe的名词复数 )； 悲伤； 我好苦哇； 某人就要倒霉 | |
参考例句： |
|
|
|
|
102
grumbling
|
|
| adj. 喃喃鸣不平的, 出怨言的 | |
参考例句： |
|
|
|
|
103
scant
|
|
| adj.不充分的，不足的；v.减缩，限制，忽略 | |
参考例句： |
|
|
|
|
104
insolent
|
|
| adj.傲慢的，无理的 | |
参考例句： |
|
|
|
|
105
vomiting
|
|
| 吐 | |
参考例句： |
|
|
|
|
106
alley
|
|
| n.小巷，胡同；小径，小路 | |
参考例句： |
|
|
|
|
107
toadies
|
|
| n.谄媚者，马屁精( toady的名词复数 )v.拍马，谄媚( toady的第三人称单数 ) | |
参考例句： |
|
|
|
|
108
panegyrics
|
|
| n.赞美( panegyric的名词复数 )；称颂；颂词；颂扬的演讲或文章 | |
参考例句： |
|
|
|
|
|
109
vile
|
|
| adj.卑鄙的，可耻的，邪恶的；坏透的 | |
参考例句： |
|
|
|
|
110
abstain
|
|
| v.自制，戒绝，弃权，避免 | |
参考例句： |
|
|
|
|
111
paupers
|
|
| n.穷人( pauper的名词复数 )；贫民；贫穷 | |
参考例句： |
|
|
|
|
112
imploring
|
|
| 恳求的，哀求的 | |
参考例句： |
|
|
|
|
113
mansions
|
|
| n.宅第，公馆，大厦( mansion的名词复数 ) | |
参考例句： |
|
|
|
|
114
pretensions
|
|
| 自称( pretension的名词复数 )； 自命不凡； 要求； 权力 | |
参考例句： |
|
|
|
|
115
indifference
|
|
| n.不感兴趣，不关心，冷淡，不在乎 | |
参考例句： |
|
|
|
|
116
degradation
|
|
| n.降级；低落；退化；陵削；降解；衰变 | |
参考例句： |
|
|
|
|
117
climax
|
|
| n.顶点；高潮；v.(使)达到顶点 | |
参考例句： |
|
|
|
|
118
mingling
|
|
| adj.混合的 | |
参考例句： |
|
|
|
|
119
herd
|
|
| n.兽群，牧群；vt.使集中，把…赶在一起 | |
参考例句： |
|
|
|
|
120
sycophants
|
|
| n.谄媚者，拍马屁者( sycophant的名词复数 ) | |
参考例句： |
|
|
|
|
121
conversational
|
|
| adj.对话的，会话的 | |
参考例句： |
|
|
|
|
122
accentuate
|
|
| v.着重，强调 | |
参考例句： |
|
|
|
|
123
garb
|
|
| n.服装，装束 | |
参考例句： |
|
|
|
|
124
excellence
|
|
| n.优秀，杰出，(pl.)优点，美德 | |
参考例句： |
|
|
|
|
125
persistency
|
|
| n. 坚持(余辉, 时间常数) | |
参考例句： |
|
|
|
|
126
uncommon
|
|
| adj.罕见的，非凡的，不平常的 | |
参考例句： |
|
|
|
|
127
sages
|
|
| n.圣人( sage的名词复数 )；智者；哲人；鼠尾草（可用作调料） | |
参考例句： |
|
|
|
|
128
hawk
|
|
| n.鹰，骗子；鹰派成员 | |
参考例句： |
|
|
|
|
129
gratis
|
|
| adj.免费的 | |
参考例句： |
|
|
|
|
130
helping
|
|
| n.食物的一份&adj.帮助人的，辅助的 | |
参考例句： |
|
|
|
|
131
deterioration
|
|
| n.退化；恶化；变坏 | |
参考例句： |
|
|
|
|
132
disclaimed
|
|
| v.否认( disclaim的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
133
lapses
|
|
| n.失误，过失( lapse的名词复数 )；小毛病；行为失检；偏离正道v.退步( lapse的第三人称单数 )；陷入；倒退；丧失 | |
参考例句： |
|
|
|
|
134
enjoyment
|
|
| n.乐趣；享有；享用 | |
参考例句： |
|
|
|
|
135
followers
|
|
| 追随者( follower的名词复数 )； 用户； 契据的附面； 从动件 | |
参考例句： |
|
|
|
|
136
frugal
|
|
| adj.节俭的，节约的，少量的，微量的 | |
参考例句： |
|
|
|
|
137
systematic
|
|
| adj.有系统的，有计划的，有方法的 | |
参考例句： |
|
|
|
|
138
simplicity
|
|
| n.简单，简易；朴素；直率，单纯 | |
参考例句： |
|
|
|
|
139
postpone
|
|
| v.延期，推迟 | |
参考例句： |
|
|
|
|
140
eschew
|
|
| v.避开，戒绝 | |
参考例句： |
|
|
|
|
141
disciples
|
|
| n.信徒( disciple的名词复数 )；门徒；耶稣的信徒；（尤指）耶稣十二门徒之一 | |
参考例句： |
|
|
|
|
142
prescription
|
|
| n.处方，开药；指示，规定 | |
参考例句： |
|
|
|
|
143
varied
|
|
| adj.多样的，多变化的 | |
参考例句： |
|
|
|
|
144
inure
|
|
| v.使惯于 | |
参考例句： |
|
|
|
|
145
aspired
|
|
| v.渴望，追求( aspire的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
146
succumbed
|
|
| 不再抵抗（诱惑、疾病、攻击等）( succumb的过去式和过去分词 )； 屈从； 被压垮； 死 | |
参考例句： |
|
|
|
|
147
unreasonable
|
|
| adj.不讲道理的，不合情理的，过度的 | |
参考例句： |
|
|
|
|
148
reverted
|
|
| 恢复( revert的过去式和过去分词 )； 重提； 回到…上； 归还 | |
参考例句： |
|
|
|
|
149
bustle
|
|
| v.喧扰地忙乱，匆忙，奔忙；n.忙碌；喧闹 | |
参考例句： |
|
|
|
|
150
epidemic
|
|
| n.流行病；盛行；adj.流行性的，流传极广的 | |
参考例句： |
|
|
|
|
151
dispositions
|
|
| 安排( disposition的名词复数 )； 倾向； （财产、金钱的）处置； 气质 | |
参考例句： |
|
|
|
|
152
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： |
|
|
|
|
153
inanity
|
|
| n.无意义，无聊 | |
参考例句： |
|
|
|
|
154
stipulating
|
|
| v.（尤指在协议或建议中）规定，约定，讲明（条件等）( stipulate的现在分词 )；规定，明确要求 | |
参考例句： |
|
|
|
|
155
sapient
|
|
| adj.有见识的，有智慧的 | |
参考例句： |
|
|
|
|
156
sapience
|
|
| n.贤明，睿智 | |
参考例句： |
|
|
|
|
157
entree
|
|
| n.入场权，进入权 | |
参考例句： |
|
|
|
|
158
smother
|
|
| vt./vi.使窒息；抑制；闷死；n.浓烟；窒息 | |
参考例句： |
|
|
|
|
159
contemptible
|
|
| adj.可鄙的，可轻视的，卑劣的 | |
参考例句： |
|
|
|
|
160
costly
|
|
| adj.昂贵的，价值高的，豪华的 | |
参考例句： |
|
|
|
|
161
ordinances
|
|
| n.条例，法令( ordinance的名词复数 ) | |
参考例句： |
|
|
|
|
162
trampled
|
|
| 踩( trample的过去式和过去分词 )； 践踏； 无视； 侵犯 | |
参考例句： |
|
|
|
|
163
censure
|
|
| v./n.责备；非难；责难 | |
参考例句： |
|
|
|
|
164
nostrils
|
|
| 鼻孔( nostril的名词复数 ) | |
参考例句： |
|
|
|
|
165
proceeding
|
|
| n.行动，进行，(pl.)会议录，学报 | |
参考例句： |
|
|
|
|
166
seasoning
|
|
| n.调味；调味料；增添趣味之物 | |
参考例句： |
|
|
|
|
167
procure
|
|
| vt.获得，取得，促成；vi.拉皮条 | |
参考例句： |
|
|
|
|
168
fleeting
|
|
| adj.短暂的，飞逝的 | |
参考例句： |
|
|
|
|
169
enjoyments
|
|
| 愉快( enjoyment的名词复数 )； 令人愉快的事物； 享有； 享受 | |
参考例句： |
|
|
|
|
170
costliest
|
|
| adj.昂贵的( costly的最高级 )；代价高的；引起困难的；造成损失的 | |
参考例句： |
|
|
|
|
171
viands
|
|
| n.食品，食物 | |
参考例句： |
|
|
|
|
172
resolute
|
|
| adj.坚决的，果敢的 | |
参考例句： |
|
|
|
|
173
vitality
|
|
| n.活力，生命力，效力 | |
参考例句： |
|
|
|
|
174
faculties
|
|
| n.能力( faculty的名词复数 )；全体教职员；技巧；院 | |
参考例句： |
|
|
|
|
175
wretches
|
|
| n.不幸的人( wretch的名词复数 )；可怜的人；恶棍；坏蛋 | |
参考例句： |
|
|
|
|
176
dreading
|
|
| v.害怕，恐惧，担心( dread的现在分词 ) | |
参考例句： |
|
|
|
|
177
perspiration
|
|
| n.汗水；出汗 | |
参考例句： |
|
|
|
|
178
stammered
|
|
| v.结巴地说出( stammer的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
179
random
|
|
| adj.随机的；任意的；n.偶然的(或随便的)行动 | |
参考例句： |
|
|
|
|
180
shaft
|
|
| n.(工具的)柄，杆状物 | |
参考例句： |
|
|
|
|
181
cleft
|
|
| n.裂缝；adj.裂开的 | |
参考例句： |
|
|
|
|
182
asunder
|
|
| adj.分离的，化为碎片 | |
参考例句： |
|
|
|
|
183
archer
|
|
| n.射手，弓箭手 | |
参考例句： |
|
|
|
|
184
archers
|
|
| n.弓箭手，射箭运动员( archer的名词复数 ) | |
参考例句： |
|
|
|
|
185
undue
|
|
| adj.过分的；不适当的；未到期的 | |
参考例句： |
|
|
|
|
186
shafts
|
|
| n.轴( shaft的名词复数 )；（箭、高尔夫球棒等的）杆；通风井；一阵（疼痛、害怕等） | |
参考例句： |
|
|
|
|
187
lodge
|
|
| v.临时住宿，寄宿，寄存，容纳；n.传达室，小旅馆 | |
参考例句： |
|
|
|
|
188
impetus
|
|
| n.推动，促进，刺激；推动力 | |
参考例句： |
|
|
|
|
189
gaping
|
|
| adj.口的；张口的；敞口的；多洞穴的v.目瞪口呆地凝视( gape的现在分词 )；张开，张大 | |
参考例句： |
|
|
|
|
190
ointment
|
|
| n.药膏，油膏，软膏 | |
参考例句： |
|
|
|
|
191
remains
|
|
| n.剩余物，残留物；遗体，遗迹 | |
参考例句： |
|
|
|
|
192
lodged
|
|
| v.存放( lodge的过去式和过去分词 )；暂住；埋入；（权利、权威等）归属 | |
参考例句： |
|
|
|
|
193
mingled
|
|
| 混合，混入( mingle的过去式和过去分词 )； 混进，与…交往[联系] | |
参考例句： |
|
|
|
|
194
diffusing
|
|
| （使光）模糊，漫射，漫散( diffuse的现在分词 )； （使）扩散； （使）弥漫； （使）传播 | |
参考例句： |
|
|
|
|
195
salvation
|
|
| n.（尤指基督）救世，超度，拯救，解困 | |
参考例句： |
|
|
|
|
196
sumptuous
|
|
| adj.豪华的，奢侈的，华丽的 | |
参考例句： |
|
|
|
| 欢迎访问英文小说网 |