This time I am to write of Demonax, with two sufficient ends in view: first, to keep his memory green among good men, as far as in me lies; and secondly11, to provide the most earnest of our rising generation, who aspire12 to philosophy, with a contemporary pattern, that they may not be forced back upon the ancients for worthy3 models, but imitate this best — if I am any judge — of all philosophers.
He came of a Cyprian family which enjoyed considerable property and political influence. But his views soared above such things as these; he claimed nothing less than the highest, and devoted13 himself to philosophy. This was not due to any exhortations14 of Agathobulus, his predecessor15 Demetrius, or Epictetus. He did indeed enjoy the converse16 of all these, as well as of Timocrates of Heraclea, that wise man whose gifts of expression and of understanding were equal. It was not, however, to the exhortations of any of these, but to a natural impulse towards the good, an innate18 yearning19 for philosophy which manifested itself in childish years, that he owed his superiority to all the things that ordinary men pursue. He took independence and candour for his guiding principles, lived himself an upright, wholesome20, irreproachable21 life, and exhibited to all who saw or heard him the model of his own disposition22 and philosophic23 sincerity24.
He was no half-baked enthusiast25 either; he had lived with the poets, and knew most of them by heart; he was a practised speaker; he had a knowledge of philosophic principles not of the superficial skin-deep order; he had developed and hardened his body by exercise and toil26, and, in short, had been at the pains to make himself every man’s equal at every point. He was consistent enough, when he found that he could no longer suffice to himself, to depart voluntarily from life, leaving a great reputation behind him among the true nobility of Greece.
Instead of confining himself to a single philosophic school, he laid them all under contribution, without showing clearly which of them he preferred; but perhaps he was nearest akin28 to Socrates; for, though he had leanings as regards externals and plain living to Diogenes, he never studied effect or lived for the applause and admiration29 of the multitude; his ways were like other people’s; he mounted no high horse; he was just a man and a citizen. He indulged in no Socratic irony30; but his discourse31 was full of Attic32 grace; those who heard it went away neither disgusted by servility nor repelled33 by ill-tempered censure34, but on the contrary lifted out of themselves by charity, and encouraged to more orderly, contented35, hopeful lives.
He was never known to shout or be over vehement36 or angry, even when he had to correct; he touched offences, but pardoned offenders37, saying that the doctors’ was the right model, who treat sickness but are not angry with the sick. It is human, he thought, to err27, but divine (whether in God or man) to put the error right.
A life of this sort left him without wants of his own; but he was always ready to render any proper service to his friends — including reminders38 to those among them who passed for fortunate, how brief was their tenure39 of what they so prided themselves upon. To all, on the other hand, who repined at poverty, resented exile, or complained of old age or bad health, he administered laughing consolation40, and bade them not forget how soon their troubles would be over, the distinction between good and bad be obsolete41, and long freedom succeed to short-lived distress42.
He was fond of playing peace-maker between brothers at variance43, or presiding over the restoration of marital44 harmony. He could say a word in season, too, before an agitated45 political assembly, which would turn the scale in favour of patriotic46 duty. Such was the temper that philosophy produced in him, kindly47, mild, and cheerful.
Nothing ever grieved him except the illness or death of a friend, friendship being the one among blessings48 that he put highest; and indeed he was every man’s friend, counting among his kindred whatever had human shape. Not that there were no degrees in the pleasure different people’s society gave him; but he avoided none, except those who seemed so far astray that they could get no good from him. And every word or act in which these principles took shape might have been dictated50 by the Graces and Aphrodite; for ‘on his lips Persuasion51 sat,’ as the play has it.
Accordingly he was regarded with reverence52 at Athens, both by the collective assembly and by the officials; he always continued to be a person of great consequence in their eyes. And this though most of them had been at first offended with him, and hated him as heartily54 as their ancestors had Socrates. Besides his candour and independence, there had been found Anytuses and Meletuses to repeat the historic charges: he had never been known to sacrifice, and he made himself singular by avoiding initiation55 at Eleusis. On this occasion he showed his courage by appearing in a garland and festal attire56, and then pleading his cause before the people with a dash of unwonted asperity58 infused into his ordinary moderate tone. On the count of never having sacrificed to Athene, ‘Men of Athens,’ he said, ‘there is nothing wonderful in this; it was only that I gave the Goddess credit for being able to do very well without sacrifices from me.’ And in the matter of the Mysteries, his reason for not following the usual practice was this: if the Mysteries turned out to be bad, he would never be able to keep quiet about it to the uninitiated, but must dissuade59 them from the ceremony; while, if they were good, humanity would tempt60 him to divulge61 them. The Athenians, stone in hand already, were at once disarmed62, and from that time onwards paid him honour and respect, which ultimately rose to reverence. Yet he had opened his case with a bitter enough reproof63: ‘Men of Athens, you see me ready garlanded; proceed to sacrifice me, then; your former offering 51 was deficient64 in this formality.’
I will now give some specimens65 of his pointed66 and witty67 sayings, which may begin with his answers to Favorinus. The latter had heard that he made fun of his lectures, and in particular of the sentimental68 verses with which they were garnished69, and which Demonax thought contemptible70, womanish, and quite unsuited to philosophy. So he came and asked him: ‘Who, pray, are you, that you should pour scorn upon me?’ ‘I am the possessor of a critical pair of ears,’ was the answer. The sophist had not had enough; ‘You are no infant,’ he went on, ‘but a philosopher, it seems; may one ask what marks the transformation71?’ ‘The marks of manhood,’ said Demonax.
Another time the same person came up and asked him what school of philosophy he belonged to. ‘Who told you I was a philosopher?’ was all he said. But as he left him, he had a good laugh to himself, which Favorinus observing, demanded what he was laughing at; ‘I was only amused by your taking a man for a philosopher because he wears a beard, when you have none yourself.’
When Sidonius, who had a great reputation at Athens as a teacher, was boasting that he was conversant72 with all the philosophic systems — but I had better quote his words. ‘Let Aristotle call, and I follow to the Lyceum; Plato, and I hurry to the Academy; Zeno, and I make my home in the Porch; Pythagoras, and I keep the rule of silence.’ Then rose Demonax from among the audience: ‘Sidonius, Pythagoras calls.’
A pretty girlish young man called Python, son of some Macedonian grandee73, once by way of quizzing him asked a riddling74 question and invited him to show his acumen75 over it. ‘I only see one thing, dear child,’ he said, ‘and that is, that you are a fair logician76.’ The other lost his temper at this equivoque, and threatened him: ‘You shall see in a minute what a man can do.’ ‘Oh, you keep a man, do you?’ was Demonax’s smiling retort.
He once, for daring to laugh at an athlete who displayed himself in gay clothes because he had won an Olympic victory, received a blow on the head with a stone, which drew blood. The bystanders were all as angry as if they had themselves been the victims, and set up a shout —‘The Proconsul! the Proconsul!’ ‘Thank you, gentlemen,’ said Demonax, ‘but I should prefer the doctor.’
He once picked up a little gold charm in the road as he walked, and posted a notice in the market-place stating that the loser could recover his property, if he would call upon Demonax and give particulars of the weight, material, and workmanship. A handsome young exquisite77 came, professing78 to have lost it. The philosopher soon saw that it was a got-up story; ‘Ah, my boy,’ he said, ‘you will do very well, if you lose your other charms as little as you have lost this one.’
A Roman senator at Athens once presented his son, who had great beauty of a soft womanish type. ‘My son salutes79 you, sir,’ he said. To which Demonax answered, ‘A pretty lad, worthy of his father, and extremely like his mother.’
A cynic who emphasized his principles by wearing a bear’s skin he insisted on addressing not by his name of Honoratus, but as Bruin.
Asked for a definition of Happiness, he said that only the free was happy. ‘Well,’ said the questioner, ‘there is no lack of free men.’—‘I count no man free who is subject to hopes and fears.’— ‘You ask impossibilities; of these two we are all very much the slaves.’ ‘Once grasp the nature of human affairs,’ said Demonax, ‘and you will find that they justify80 neither hope nor fear, since both pain and pleasure are to have an end.’
Peregrine Proteus was shocked at his taking things so lightly, and treating mankind as a subject for humour: ‘You have no teeth, Demonax.’ ‘And you, Peregrine, have no bowels81.’
A physical philosopher was discoursing82 about the antipodes; Demonax took his hand, and led him to a well, in which he showed him his own reflection: ‘Do you want us to believe that the antipodes are like that?’
A man once boasted that he was a wizard, and possessed83 of mighty84 charms whereby he could get what he chose out of anybody. ‘Will it surprise you to learn that I am a fellow-craftsman?’ asked Demonax; ‘pray come with me to the baker’s, and you shall see a single charm, just one wave of my magic wand, induce him to bestow85 several loaves upon me.’ Current coin, he meant, is as good a magician as most.
The great Herodes, mourning the untimely death of Pollux, used to have the carriage and horses got ready, and the place laid at table, as though the dead were going to drive and eat. To him came Demonax, saying that he brought a message from Pollux. Herodes, delighted with the idea that Demonax was humouring his whim86 like other people, asked what it was that Pollux required of him. ‘He cannot think why you are so long coming to him.’
When another person kept himself shut up in the dark, mourning his son, Demonax represented himself to him as a magician: he would call up the son’s ghost, the only condition being that he should be given the names of three people who had never had to mourn. The father hum’d and ha’d, unable, doubtless, to produce any such person, till Demonax broke in: ‘And have you, then, a monopoly of the unendurable, when you cannot name a man who has not some grief to endure?’
He often ridiculed87 the people who use obsolete and uncommon88 words in their lectures. One of these produced a bit of Attic purism in answer to some question he had put. ‘My dear sir,’ he said, ‘the date of my question is today; that of your answer is temp. Bell. Troj.’
A friend asking him to come to the temple of Asclepius, there to make prayer for his son, ‘Poor deaf Asclepius!’ he exclaimed; ‘can he not hear at this distance?’
He once saw two philosophers engaged in a very unedifying game of cross questions and crooked89 answers. ‘Gentlemen,’ said he, ‘here is one man milking a billy-goat, and another catching90 the proceeds in a sieve91.’
When Agathocles the Peripatetic92 vaunted himself as the first and only dialectician, he asked him how he could be the first, if he was the only, or the only, if he was the first.
The consular93 Cethegus, on his way to serve under his father in Asia, said and did many foolish things. A friend describing him as a great ass5, ‘Not even a great ass,’ said Demonax.
When Apollonius was appointed professor of philosophy in the Imperial household, Demonax witnessed his departure, attended by a great number of his pupils. ‘Why, here is Apollonius with all his Argonauts,’ he cried.
Asked whether he held the soul to be immortal94, ‘Dear me, yes,’ he said; ‘everything is.’
He remarked a propos of Herodes that Plato was quite right about our having more than one soul; the same soul could not possibly compose those splendid declamations, and have places laid for Regilla and Pollux after their death.
He was once bold enough to ask the assembled people, when he heard the sacred proclamation, why they excluded barbarians97 from the Mysteries, seeing that Eumolpus, the founder98 of them, was a barbarian96 from Thrace.
When he once had a winter voyage to make, a friend asked how he liked the thought of being capsized and becoming food for fishes. ‘I should be very unreasonable99 to mind giving them a meal, considering how many they have given me.’
To a rhetorician who had given a very poor declamation95 he recommended constant practice. ‘Why, I am always practising to myself,’ says the man. ‘Ah, that accounts for it; you are accustomed to such a foolish audience.’
Observing a soothsayer one day officiating for pay, he said: ‘I cannot see how you can ask pay. If it is because you can change the course of Fate, you cannot possibly put the figure high enough: if everything is settled by Heaven, and not by you, what is the good of your soothsaying?’
A hale old Roman once gave him a little exhibition of his skill in fence, taking a clothes-peg for his mark. ‘What do you think of my play, Demonax?’ he said. ‘Excellent, so long as you have a wooden man to play with.’
Even for questions meant to be insoluble he generally had a shrewd answer at command. Some one tried to make a fool of him by asking, If I burn a hundred pounds of wood, how many pounds of smoke shall I get? ‘Weigh the ashes; the difference is all smoke.’
One Polybius, an uneducated man whose grammar was very defective100, once informed him that he had received Roman citizenship101 from the Emperor. ‘Why did he not make you a Greek instead?’ asked Demonax.
Seeing a decorated person very proud of his broad stripe, he whispered in his ear, while he took hold of and drew attention to the cloth, ‘This attire did not make its original wearer anything but a sheep.’
Once at the bath the water was at boiling point, and some one called him a coward for hesitating to get in. ‘What,’ said he, ‘is my country expecting me to do my duty?’
Some one asked him what he took the next world to be like. ‘Wait a bit, and I will send you the information.’
A minor102 poet called Admetus told him he had inserted a clause in his will for the inscribing103 on his tomb of a monostich, which I will give:
Admetus’ husk earth holds, and Heaven himself.
‘What a beautiful epitaph, Admetus!’ said Demonax, ‘and what a pity it is not up yet!’
The shrunk shanks of old age are a commonplace; but when his reached this state, some one asked him what was the matter with them. ‘Ah,’ he said with a smile, ‘Charon has been having a bite at them.’
He interrupted a Spartan104 who was scourging105 his servant with, ‘Why confer on your slave the privilege of Spartans107 52 like yourself?’ He observed to one Danae, who was bringing a suit against her brother, ‘Have the law of him by all means; it was another Danae whose father was called the Lawless. 53
He waged constant warfare108 against all whose philosophy was not practical, but for show. So when he saw a cynic, with threadbare cloak and wallet, but a braying109-pestle instead of a staff, proclaiming himself loudly as a follower110 of Antisthenes, Crates17, and Diogenes, he said: ‘Tell us no lies; your master is the professor of braying.’
Noticing how foul111 play was growing among the athletes, who often supplemented the resources of boxing and wrestling with their teeth, he said it was no wonder that the champions’ partisans112 had taken to describing them as lions.
There was both wit and sting in what he said to the proconsul. The latter was one of the people who take all the hair off their bodies with pitch-plaster. A cynic mounted a block of stone and cast this practice in his teeth, suggesting that it was for immoral113 purposes. The proconsul in a rage had the man pulled down, and was on the point of condemning114 him to be beaten or banished115, when Demonax, who was present, pleaded for him on the ground that he was only exercising the traditional cynic licence. ‘Well,’ said the proconsul, ‘I pardon him this time at your request; but if he offends again, what shall I do to him?’ ‘Have him depilated,’ said Demonax.
Another person, entrusted116 by the Emperor with the command of legions and the charge of a great province, asked him what was the way to govern well. ‘Keep your temper, say little, and hear much.’
Asked whether he ate honey-cakes, ‘Do you suppose,’ he said, ‘that bees only make honey for fools?’
Noticing near the Poecile a statue minus a hand, he said it had taken Athens a long time to get up a bronze to Cynaegirus.
Alluding117 to the lame118 Cyprian Rufinus, who was a Peripatetic and spent much time in the Lyceum walks, ‘What presumption,’ he exclaimed, ‘for a cripple to call himself a Walking Philosopher!’
Epictetus once urged him, with a touch of reproof, to take a wife and raise a family — for it beseemed a philosopher to leave some one to represent him after the flesh. But he received the home thrust: ‘Very well, Epictetus; give me one of your daughters.’
His remark to Herminus the Aristotelian is equally worth recording119. He was aware that this man’s character was vile106 and his misdeeds innumerable, and yet his mouth was always full of Aristotle and his ten predicaments. ‘Certainly, Herminus,’ he said, ‘no predicament is too bad for you.’
When the Athenians were thinking, in their rivalry120 with Corinth, of starting gladiatorial shows, he came forward and said: ‘Men of Athens, before you pass this motion, do not forget to destroy the altar of Pity.’
On the occasion of his visiting Olympia, the Eleans voted a bronze statue to him. But he remonstrated121: ‘It will imply a reproach to your ancestors, men of Elis, who set up no statue to Socrates or Diogenes.’
I once heard him observe to a learned lawyer that laws were not of much use, whether meant for the good or for the bad; the first do not need them, and upon the second they have no effect.
There was one line of Homer always on his tongue:
Idle or busy, death takes all alike.
He had a good word for Thersites, as a cynic and a leveller.
Asked which of the philosophers was most to his taste, he said: ‘I admire them all; Socrates I revere53, Diogenes I admire, Aristippus I love.’
He lived to nearly a hundred, free from disease and pain, burdening no man, asking no man’s favour, serving his friends, and having no enemies. Not Athens only, but all Greece was so in love with him that as he passed the great would give him place and there would be a general hush122. Towards the end of his long life he would go uninvited into the first house that offered, and there get his dinner and his bed, the household regarding it as the visit of some heavenly being which brought them a blessing49. When they saw him go by, the baker-wives would contend for the honour of supplying him, and a happy woman was the actual donor123. Children too used to call him father, and bring him offerings of fruit.
Party spirit was once running high at Athens; he came into the assembly, and his mere124 appearance was enough to still the storm. When he saw that they were ashamed, he departed again without having uttered a word.
When he found that he was no longer able to take care of himself, he repeated to his friends the tag with which the heralds125 close the festival:
The games are done, The crowns all won; No more delay, But haste away,
and from that moment abstaining126 from food, left life as cheerfully as he had lived it.
When the end was near, he was asked his wishes about burial. ‘Oh, do not trouble; scent127 will summon my undertakers.’ Well, but it would be indecent for the body of so great a man to feed birds and dogs. ‘Oh, no harm in making oneself useful in death to anything that lives.’
However, the Athenians gave him a magnificent public funeral, long lamented128 him, worshipped and garlanded the stone seat on which he had been wont57 to rest when tired, accounting129 the mere stone sanctified by him who had sat upon it. No one would miss the funeral ceremony, least of all any of the philosophers. It was these who bore him to the grave.
I have made but a small selection of the material available; but it may serve to give readers some idea of this great man’s character.
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destitute
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| adj.缺乏的；穷困的 | |
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entirely
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| ad.全部地，完整地；完全地，彻底地 | |
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worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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memorable
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| adj.值得回忆的，难忘的，特别的，显著的 | |
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ass
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| n.驴；傻瓜，蠢笨的人 | |
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allusions
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| 暗指，间接提到( allusion的名词复数 ) | |
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marvelled
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| v.惊奇，对…感到惊奇( marvel的过去式和过去分词 ) | |
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consorted
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| v.结伴( consort的过去式和过去分词 )；交往；相称；调和 | |
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stature
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exterminated
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secondly
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aspire
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| vi.(to，after)渴望，追求，有志于 | |
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devoted
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| adj.忠诚的，忠实的，热心的，献身于...的 | |
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exhortations
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| n.敦促( exhortation的名词复数 )；极力推荐；（正式的）演讲；（宗教仪式中的）劝诫 | |
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predecessor
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| n.前辈，前任 | |
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converse
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| vi.谈话，谈天，闲聊；adv.相反的，相反 | |
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crates
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innate
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| adj.天生的，固有的，天赋的 | |
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yearning
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| a.渴望的；向往的；怀念的 | |
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wholesome
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| adj.适合；卫生的；有益健康的；显示身心健康的 | |
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irreproachable
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disposition
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| n.性情，性格；意向，倾向；排列，部署 | |
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philosophic
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sincerity
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enthusiast
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toil
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err
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akin
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admiration
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irony
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| n.反语，冷嘲；具有讽刺意味的事，嘲弄 | |
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discourse
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attic
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| n.顶楼，屋顶室 | |
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repelled
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| v.击退( repel的过去式和过去分词 )；使厌恶；排斥；推开 | |
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censure
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| v./n.责备；非难；责难 | |
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contented
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vehement
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| adj.感情强烈的；热烈的；(人)有强烈感情的 | |
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offenders
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| n.冒犯者( offender的名词复数 )；犯规者；罪犯；妨害…的人（或事物） | |
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reminders
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| n.令人回忆起…的东西( reminder的名词复数 )；提醒…的东西；（告知该做某事的）通知单；提示信 | |
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tenure
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consolation
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| n.安慰，慰问 | |
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obsolete
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| adj.已废弃的，过时的 | |
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distress
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| n.苦恼，痛苦，不舒适；不幸；vt.使悲痛 | |
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variance
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| n.矛盾，不同 | |
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marital
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| adj.婚姻的，夫妻的 | |
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agitated
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| adj.被鼓动的，不安的 | |
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patriotic
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| adj.爱国的，有爱国心的 | |
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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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blessings
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| n.（上帝的）祝福( blessing的名词复数 )；好事；福分；因祸得福 | |
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49
blessing
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| n.祈神赐福；祷告；祝福，祝愿 | |
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50
dictated
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| v.大声讲或读( dictate的过去式和过去分词 )；口授；支配；摆布 | |
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51
persuasion
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| n.劝说；说服；持有某种信仰的宗派 | |
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52
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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53
revere
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| vt.尊崇，崇敬，敬畏 | |
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54
heartily
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| adv.衷心地，诚恳地，十分，很 | |
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55
initiation
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| n.开始 | |
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56
attire
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| v.穿衣，装扮[同]array；n.衣着；盛装 | |
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57
wont
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| adj.习惯于；v.习惯；n.习惯 | |
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58
asperity
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| n.粗鲁，艰苦 | |
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59
dissuade
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| v.劝阻，阻止 | |
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60
tempt
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| vt.引诱，勾引，吸引，引起…的兴趣 | |
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61
divulge
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| v.泄漏(秘密等)；宣布，公布 | |
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62
disarmed
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| v.裁军( disarm的过去式和过去分词 )；使息怒 | |
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63
reproof
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| n.斥责，责备 | |
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64
deficient
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| adj.不足的，不充份的，有缺陷的 | |
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65
specimens
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| n.样品( specimen的名词复数 )；范例；（化验的）抽样；某种类型的人 | |
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66
pointed
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| adj.尖的，直截了当的 | |
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67
witty
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| adj.机智的，风趣的 | |
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68
sentimental
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| adj.多愁善感的，感伤的 | |
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69
garnished
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| v.给（上餐桌的食物）加装饰( garnish的过去式和过去分词 ) | |
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70
contemptible
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| adj.可鄙的，可轻视的，卑劣的 | |
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71
transformation
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| n.变化；改造；转变 | |
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72
conversant
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| adj.亲近的，有交情的，熟悉的 | |
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73
grandee
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| n.贵族；大公 | |
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74
riddling
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| adj.谜一样的，解谜的n.筛选 | |
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75
acumen
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| n.敏锐，聪明 | |
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76
logician
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| n.逻辑学家 | |
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77
exquisite
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| adj.精美的；敏锐的；剧烈的，感觉强烈的 | |
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professing
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| 声称( profess的现在分词 )； 宣称； 公开表明； 信奉 | |
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79
salutes
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| n.致敬，欢迎，敬礼( salute的名词复数 )v.欢迎，致敬( salute的第三人称单数 )；赞扬，赞颂 | |
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80
justify
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| vt.证明…正当(或有理)，为…辩护 | |
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81
bowels
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| n.肠，内脏，内部；肠( bowel的名词复数 )；内部，最深处 | |
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82
discoursing
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| 演说（discourse的现在分词形式） | |
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83
possessed
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| adj.疯狂的；拥有的，占有的 | |
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84
mighty
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| adj.强有力的；巨大的 | |
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85
bestow
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| v.把…赠与，把…授予；花费 | |
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86
whim
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| n.一时的兴致，突然的念头；奇想，幻想 | |
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ridiculed
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| v.嘲笑，嘲弄，奚落( ridicule的过去式和过去分词 ) | |
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88
uncommon
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| adj.罕见的，非凡的，不平常的 | |
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89
crooked
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| adj.弯曲的；不诚实的，狡猾的，不正当的 | |
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90
catching
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| adj.易传染的，有魅力的，迷人的，接住 | |
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91
sieve
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| n.筛，滤器，漏勺 | |
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92
peripatetic
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| adj.漫游的，逍遥派的，巡回的 | |
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93
consular
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| a.领事的 | |
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94
immortal
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| adj.不朽的；永生的，不死的；神的 | |
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95
declamation
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| n. 雄辩，高调 | |
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96
barbarian
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| n.野蛮人；adj.野蛮(人)的；未开化的 | |
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barbarians
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| n.野蛮人( barbarian的名词复数 )；外国人；粗野的人；无教养的人 | |
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98
Founder
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| n.创始者，缔造者 | |
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99
unreasonable
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| adj.不讲道理的，不合情理的，过度的 | |
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100
defective
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| adj.有毛病的，有问题的，有瑕疵的 | |
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101
citizenship
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| n.市民权，公民权，国民的义务(身份) | |
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102
minor
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| adj.较小(少)的，较次要的；n.辅修学科；vi.辅修 | |
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103
inscribing
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| v.写，刻( inscribe的现在分词 ) | |
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104
spartan
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| adj.简朴的，刻苦的；n.斯巴达；斯巴达式的人 | |
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105
scourging
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| 鞭打( scourge的现在分词 )； 惩罚，压迫 | |
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106
vile
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| adj.卑鄙的，可耻的，邪恶的；坏透的 | |
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107
spartans
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| n.斯巴达（spartan的复数形式） | |
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108
warfare
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| n.战争(状态)；斗争；冲突 | |
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109
braying
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| v.发出驴叫似的声音( bray的现在分词 )；发嘟嘟声；粗声粗气地讲话（或大笑）；猛击 | |
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110
follower
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| n.跟随者；随员；门徒；信徒 | |
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111
foul
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| adj.污秽的；邪恶的；v.弄脏；妨害；犯规；n.犯规 | |
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112
partisans
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| 游击队员( partisan的名词复数 )； 党人； 党羽； 帮伙 | |
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113
immoral
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| adj.不道德的，淫荡的，荒淫的，有伤风化的 | |
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114
condemning
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| v.（通常因道义上的原因而）谴责( condemn的现在分词 )；宣判；宣布…不能使用；迫使…陷于不幸的境地 | |
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115
banished
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| v.放逐，驱逐( banish的过去式和过去分词 ) | |
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116
entrusted
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| v.委托，托付( entrust的过去式和过去分词 ) | |
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117
alluding
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| 提及，暗指( allude的现在分词 ) | |
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118
lame
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| adj.跛的，(辩解、论据等)无说服力的 | |
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119
recording
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| n.录音，记录 | |
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120
rivalry
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| n.竞争，竞赛，对抗 | |
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121
remonstrated
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| v.抗议( remonstrate的过去式和过去分词 )；告诫 | |
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122
hush
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| int.嘘，别出声；n.沉默，静寂；v.使安静 | |
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123
donor
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| n.捐献者；赠送人；(组织、器官等的)供体 | |
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124
mere
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| adj.纯粹的；仅仅，只不过 | |
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125
heralds
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| n.使者( herald的名词复数 )；预报者；预兆；传令官v.预示( herald的第三人称单数 )；宣布（好或重要） | |
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126
abstaining
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| 戒（尤指酒），戒除( abstain的现在分词 )； 弃权（不投票） | |
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127
scent
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| n.气味，香味，香水，线索，嗅觉；v.嗅，发觉 | |
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128
lamented
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| adj.被哀悼的，令人遗憾的v.（为…）哀悼，痛哭，悲伤( lament的过去式和过去分词 ) | |
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129
accounting
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| n.会计，会计学，借贷对照表 | |
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