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CHAPTER I THE FIRST LECTURE
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“I forbid you to go into the senate-house.” “As long as I am a senator, go I must.” Two voices were speaking from one person—the first, pompous3, coarse, despotic; the second, refined, dry, austere4. There was nothing that approached stage-acting—only a suggestion of one man swelling5 out with authority, and of another straightening up his back in resistance. These were the first words that I heard from Epictetus, as I crept late into the lecture-room, tired with a long journey over-night into Nicopolis.

I need not have feared to attract attention. All eyes were fixed6 on the lecturer as I stole into a place near the door, next my friend Arrian, who was absorbed in his notes. What was it all about? In answer to my look of inquiry7 Arrian pushed me his last sheet with the names “Vespasian” and “Helvidius Priscus” scrawled8 large upon it. Then I knew what it meant. It was a story now nearly forty years old—which I had often heard from my father’s old friend, ?milius Scaurus—illustrating the duty of obeying the voice of the conscience rather than the voice of a king. Epictetus, after his manner, was throwing it into the form of a dialogue:—

“Vespasian. I forbid you to go into the senate-house.

“Priscus. As long as I am a senator, go I must.

“Vespasian. Go, then, but be silent.

“Priscus. Do not ask my opinion, and I will be silent.

“Vespasian. But I am bound to ask it.

[16]

“Priscus. And I am bound to answer, and to answer what I think right.

“Vespasian. Then I shall kill you.

“Priscus. Did I ever say that I could not be killed? It is yours to kill; mine, to die fearless.”

I give his words almost as fully9 as Arrian took them down. But his tone and spirit are past man’s power to put on paper. He flashed from Emperor to Senator like the zig-zag of lightning with a straight down flash at the end. This was always his way. He would play a thousand parts, seeming, superficially, a very Proteus; but they were all types of two characters, the philosopher and the worldling, the follower10 of the Logos and the follower of the flesh. Moreover, he was always in earnest, in hot earnest. On the surface he would jest like Menander or jibe11 like Aristophanes; but at bottom he was a tragedian. At one moment he would point to his halting leg and flout12 himself as a lame13 old grey-beard with a body of clay. In the next, he was “a son of Zeus,” or “God’s own son,” or “carrying about God.” Never at rest, he might deceive a stranger into supposing that he was occasionally rippling14 and sparkling with real mirth like a sea in sunlight. But it was never so. It was a sea of molten metal and there was always a Vesuvius down below.

I suspect that he never knew mirth or genial15 laughter even as a child. He was born a slave, his master being Epaphroditus, a freedman of Nero’s and his favourite, afterwards killed by Domitian. I have heard—but not from Arrian—that this master caused his lameness16. He was twisting his leg one day to see how much he could bear. The boy—for he was no more—said with a smile, “If you go on, you will break it,” and then, “Did not I tell you, you would break it?” True or false, this story gives the boy as I knew the man. You might break his leg but never his will. I do not know whether Epaphroditus, out of remorse17, had him taught philosophy; but taught he was, under one of the best men of the day, and he acquired such fame that he was banished18 from Rome under Domitian, with other philosophers of note—whether at or before the time when Domitian put Epaphroditus to death I[17] cannot say. In one of his lectures he described how he was summoned before the Prefect of the City with the other philosophers: “Come,” said the Prefect, “come, Epictetus, shave off your beard.” “If I am a philosopher,” he replied, “I am not going to shave it off.” “Then I shall take your head off.” “If it is for your advantage, take it off.”

But now to return to my first lecture. Among our audience were several men of position and one at least of senatorial rank. Some of them seemed a little scandalized at the Teacher’s dialogue. It was not likely that the Emperor would take offence, for in the second year of Hadrian we were not in a Neronian or Domitian atmosphere; moreover, our Teacher was known to be on good terms with the new Emperor. But perhaps their official sense of propriety19 was shocked; and, in the first sentence of what follows, Epictetus may have been expressing their thoughts: “‘So you, philosophers, teach people to despise the throne!’ Heaven forbid! Which of us teaches anyone to lay claim to anything over which kings have authority? Take my body, take my goods, take my reputation! Take my friends and relations! ‘Yes,’ says the ruler, ‘but I must also be ruler over your convictions.’ Indeed, and who gave you this authority?”

Epictetus went on to say that if indeed his pupils were of the true philosophic20 stamp, holding themselves detached from the things of the body and with their minds fixed on the freedom of the soul, he would have no need to spur them to boldness, but rather to draw them back from over-hasty rushing to the grave; for, said he, they would come flocking about him, begging and praying to be allowed to teach the tyrant21 that they were free, by finding freedom at once in self-inflicted death: “Here on earth, Master, these robbers and thieves, these courts of justice and kings, have the upper hand. These creatures fancy that they have some sort of authority over us, simply because they have a hold on our paltry22 flesh and its possessions! Suffer us, Master, to shew them that they have authority over nothing!” If, said he, a pupil of this high spirit were brought before the tribunal of one of the rulers of the earth, he would come back scoffing23 at such “authority” as[18] a mere24 scarecrow: “Why all these preparations, to meet no enemy at all? The pomp of his authority, his solemn anteroom, his gentlemen of the chamber25, his yeomen of the guard—did they all come to no more than this! These things were nothing, and I was preparing to meet something great!”

On the scholar of the unpractical and cowardly type, anxiously preparing “what to say” in his defence before the magistrate’s tribunal, he poured hot scorn. Had not the fellow, he asked, been practising “what to say”—all his life through? “What else,” said he, “have you been practising? Syllogisms and convertible26 propositions!” Then came the reply, in a whine27, “Yes, but he has authority to kill me!” To which the Teacher answered, “Then speak the truth, you pitiful creature. Cease your imposture28 and give up all claim to be a philosopher. In the lords of the earth recognise your own lords and masters. As long as you give them this grip on you, through your flesh, so long must you be at the beck and call of every one that is stronger than you are. Socrates and Diogenes had practised ‘what to say’ by the practice of their lives. But as for you—get you back to your own proper business, and never again budge29 from it! Back to your own snug30 corner, and sit there at your leisure, spinning your syllogisms:
‘In thee is not the stuff that makes a man
A people’s leader.’”

Thence he passed to the objection that a judicial31 condemnation33 might bring disgrace on a man’s good name. “The authorities, you say, have condemned34 you as guilty of impiety35 and profanity. What harm is there in that for you? This creature, with authority to condemn32 you—does he himself know even the meaning of piety36 or impiety? If a man in authority calls day night or bass37 treble, do men that know take notice of him? Unless the judge knows what the truth is, his ‘authority to judge’ is no authority. No man has authority over our convictions, our inmost thoughts, our will. Hence when Zeno the philosopher went into the presence of Antigonus the king, it was the king that was anxious, not the philosopher. The king wished to gain the philosopher’s good opinion, but the philosopher cared for nothing that the king could give. When,[19] therefore, you go to the palace of a great ruler, remember that you are in effect going to the shop of a shoemaker or a grocer—on a great scale of course, but still a grocer. He cannot sell you anything real or lasting38, though he may sell his groceries at a great price.”

At the bottom of all this doctrine39 about true and false authority, there was, as I afterwards understood, a belief that God had bestowed40 on all men, if they would but accept and use it, authority over their own wills, so that we might conform our wills to His, as children do with a Father, and might find pleasure, and indeed our only pleasure, in doing this—accepting all bodily pain and evil as not evil but good because it comes from His will, which must be also our will and must be honoured and obeyed. “When,” said he, “the ruler says to anyone, ‘I will fetter41 your leg,’ the man that is in the habit of honouring his leg cries, ‘Don’t, for pity’s sake!’ But the man that honours his will says, ‘If it appears advisable to you, fetter it’.”

“Tyrant. Won’t you bend?

“Cynic. I will not bend.

“Tyrant. I will show you that I am lord.

“Cynic. You! impossible! I have been freed by Zeus. Do you really imagine that He would allow His own son to be made a slave? But of my corpse42 you are lord. Take it.”

In this particular lecture Epictetus also gave us a glimpse of a wider and more divine authority imparted by God to a few special natures, akin2 to Himself, whereby, as God is supreme43 King over men His children, so a chosen few may become subordinate kings over men their brethren. Like Plato, he seemed to look forward to a time when rulers would become philosophers, or else philosophers kings. Nero and Sardanapalus, Agamemnon and Alexander, all came under his lash—all kings and rulers of the old régime. Not that he denied Agamemnon a superiority to Nero, or the right to call himself “shepherd of the people” if he pleased. “Sheep, indeed,” he exclaimed, “to submit to be ruled over by you!” and “Shepherd, indeed, for you weep like the shepherds, when a wolf has snatched away a sheep!”

From these old-fashioned rulers he passed to a new and[20] nobler ideal of kingship: “Those kings and tyrants44 received from their armed guards the power of rebuking45 and punishing wrongdoing, though they might be rascals46 themselves. But on the Cynic”—that was the term he used—“this power is bestowed by the conscience.” Then he explained to us what he meant by “conscience”—the consciousness of a life of wise, watchful47, and unwearied toil48 for man, with the co-operation of God. “And how,” he asked, “could such a man fail to be bold and speak the truth with boldness, speaking, as he does, to his own brethren, to his own children and kinsfolk? So inspired, he is no meddler49 or busybody. Supervising and inspecting the affairs of mankind, he is not busying himself with other men’s matters, but with his own. Else, call a general, too, a busybody, when he is busy inspecting his own soldiers!”

This was, to me, quite a new view of the character of a Cynic. But Epictetus insisted on it with reiteration50. The Cynic, he said, was Warrior51 and Physician in one. As a warrior, he was like Hercules, wandering over the world with his club and destroying noxious52 beasts and monsters. As a physician, he was like Socrates or Diogenes, going about and doing good to those afflicted53 with sickness of mind, diagnosing each disease, prescribing diet, cautery, or other remedy. In both these capacities the Cynic received from God authority over men, and men recognised it in him, because they perceived him to be their benefactor54 and deliverer.

There are, said Epictetus, in each man two characters—the character of the Beast and the character of the Man. By Beast he meant wild or savage55 beast, as distinct from tame beast, which he preferred to call “sheep.” “Sheep” meant the cowardly, passive-greedy passions within us. “The Beast” meant the savage, aggressive-greedy nature, not only stirring us up to external war against our neighbours, but also waging war to the death against our inward better nature, against the “Man.” The mark or stamp of the Beast he connected with Nero. “Cast it away,” he said. The opposite mark or stamp he connected with the recently deceased Emperor, Trajan. If we acted like a beast, he warned us that we should become like a beast, and then, according to his customary phrase, “You will have[21] lost the Man.” And was this, asked he, nothing to lose? Over and over again he repeated it: “You have thrown away the Man.” It was in this light—as a type of the Man—that he regarded Hercules, the first of the Cynics, the Son of God, going on the errands of the Father to destroy the Beast in its various shapes, typifying an armed Missionary56, but armed for spiritual not for fleshly warfare57, destroying the Beast that would fain dominate the world. But it was for Diogenes that he reserved his chief admiration58, placing him (I think) even above Socrates, or at all events praising him more warmly—partly, perhaps, out of fellow-feeling, because Diogenes, too, like himself, had known what it was to be a slave. Never shall I forget the passage in this lecture in which he described Alexander surprising the great Cynic asleep, and waking him up with a line of Homer:—
“To sleep all night suits not a Councillor,”

—to which Diogenes replied at once in the following line, claiming for himself the heavy burden (entrusted to him by Zeus) of caring like a king for all the nations of the earth:—
“Who holds, in trust, the world’s vast orb1 of cares.”

Diogenes, according to our Teacher, was much more than an ?sculapius of souls; he was a sovereign with “the sceptre and the kingdom of the Cynic.” Some have represented Epictetus as claiming this authority for himself. But in the lecture that I heard, it was not so. Though what he said might have been mistaken as a claim for himself, it was really a claim for “the Cynic,” as follows. First he put the question, “How is it possible for one destitute59, naked, homeless, hearthless, squalid, with not one slave to attend him, or a country to call his own, to lead a life of equable happiness?” To which he replied, “Behold, God hath sent unto you the man to demonstrate in act this possibility. ‘Look on me, and see that I am without country, home, possessions, slaves; no bed but the ground, no wife, no children—no palace to make a king or governor out of me—only the earth, and the sky, and one threadbare cloak! And yet what do I want? Am I not fearless? Am I not free? When saw ye me failing to find any good thing that I desired, or falling into any evil that I would fain have avoided? What fault found I ever with God or man? When did I ever accuse[22] anyone? Did anyone ever see me with a gloomy face? How do I confront the great persons before whom you, worldlings, bow abashed60 and dismayed? Do not I treat them as cringing61 slaves? Who, that sees me, does not feel that he sees in me his natural Lord and Master?’”

I confess that up to this point I had myself supposed that he was speaking of himself, standing62 erect63 as ruler of the world. But in the next instant he had dropped, as it were, from the pillar upon which he had been setting up the King, and now, like a man at the pedestal pointing up to the statue on the top, he exclaimed, “Behold, these are the genuine Cynic’s utterances64: this is his stamp and image: this is his aim!”

He passed on to answer the question, What if the Cynic missed his aim, or, at least, missed it so far as exerting the royal authority over others? What if death cut his purpose short? In that case, he said, the will, the purpose, the one essential good, had at all events remained in its purity; and how could man die better than in such actions? “If, while I am thus employed, death should overtake me, it will suffice me if I can lift up my hands to God and say, ‘The helps that I received from thee, to the intent that I might understand and follow thy ordering of the universe, these I have not neglected. I have not disgraced thee, so far as in me lay. See how I have used these faculties65 which thou hast given me! Have I ever found fault with thee? ever been ill-pleased with anything that has happened or ever wished it to happen otherwise? Thou didst beget66 me, and I thank thee for all thou gavest me. I have used to the full the gifts that were of thy giving and I am satisfied. Receive them back again and dispose them in such region as may please thee. Thine were they all, and thou hast given them unto me.’” Then, turning to us, he said, “Are you not content to take your exit after this fashion? Than such a life, what can be better, or more full of grace and beauty? Than such an end, what can be more full of blessing67?”

There was much more, which I cannot recall. I was no longer in a mood to note and remember exact words and phrases, and I despair of making my readers understand why. Able philosophers and lecturers I had heard before, but none like this[23] man. Some of those had moved me to esteem68 and gained my favourable69 judgement. But this man did more than “move” me. He whirled me away into an upper region of spiritual possibility, at once glad and sad—sad at what I was, glad at what I might be. Alcibiades says in the Symposium70 of Plato that whereas the orator71 Pericles had only moved his outer self to admiration, the teaching of Socrates caught hold of his very soul, “whirling it away into a Corybantic dance.” I quoted these words to Arrian as we left the lecture-room together, and he replied that they were just to the point. “Epictetus,” he said, “is by birth a Phrygian. And, like the Phrygian priests of Cybele, with their cymbals72 and their dances, he has just this power of whirling away his hearers into any region he pleases and making them feel at any moment what he wishes them to feel. But,” added he thoughtfully, “it did not last with Alcibiades. Will it last with us?”

I argued—or perhaps I should say protested—at considerable length, that it would last. Arrian walked on for a while without answering. Presently he said, “This is your first lecture. It is not so with me. I, as you know, have heard Epictetus for several months, and I admire him as much as you do, perhaps more. I am sure he is doing me good. But I do not aim at being his ideal Cynic. ‘In me is not the stuff’—I admit his censure—that makes a man into a King, bearing all the cares of all mankind upon his shoulders. My ambition is, some day, to become (as you are by birth) a Roman citizen”—he was not one then, nor was he Flavius Arrianus, but I have called him by the name by which he became known in the world—“and to do good work in the service of the Empire, as an officer of the State and yet an honest man. For that purpose I want to keep myself in order—at all events to some reasonable extent. Epictetus is helping73 me to do this, by making me ashamed of the foul74 life of the Beast, and by making me aspire75 to what he calls ‘the Man.’ That I feel day by day, and for that I am thankful.

“But if you ask me about the reality of this ‘authority,’ which our Teacher claims for his Cynic, then, in all honesty, I must confess to doubts. Socrates, certainly, has moved the minds of civilised mankind. But then he had, as you know,[24] a ‘daemonic something’ in him, a divine voice of some kind. And he believed in the immortality76 of the soul—a point on which you have not yet heard what Epictetus has to say. As to Diogenes, though I have always faithfully recorded in my notes what our Teacher says about him, yet I do not feel that the philosopher of the tub had the same heaven-sent authority as Socrates, or as Epictetus himself. And, indeed, did you not yourself hear to-day that God gives us authority over nothing but our own hearts and wills? How, then, can the Cynic claim this authority over others, except as an accident? But I forget. Perhaps Epictetus did not mention to-day his usual doctrine about ‘good’ and ‘evil,’ about ‘peace of mind’ and about the ‘rule’ of our neighbours as being ‘no evil’ to us. It reappears in almost every lecture. Wait till you have heard this.

“Again, as to the origin of this authority, the Teacher tells us that it is given by God—or by Gods, for he uses both expressions. But by what God or Gods? Is not this a matter of great importance? Wait till you have heard him on this point. Now I must hasten back to my rooms to commit my notes to writing while fresh in my memory. We meet in the lecture-room to-morrow. Meantime, believe me, I most heartily77 sympathize with you in your admiration of one whom I account the best of all living philosophers. I have all your conviction of his sincerity78. Assuredly, whencesoever he derives79 it, he has in him a marvellous power for good. The Gods grant that it may last!”

点击收听单词发音收听单词发音  

1 orb Lmmzhy     
n.太阳;星球;v.弄圆;成球形
参考例句:
  • The blue heaven,holding its one golden orb,poured down a crystal wash of warm light.蓝蓝的天空托着金色的太阳,洒下一片水晶般明亮温暖的光辉。
  • It is an emanation from the distant orb of immortal light.它是从远处那个发出不灭之光的天体上放射出来的。
2 akin uxbz2     
adj.同族的,类似的
参考例句:
  • She painted flowers and birds pictures akin to those of earlier feminine painters.她画一些同早期女画家类似的花鸟画。
  • Listening to his life story is akin to reading a good adventure novel.听他的人生故事犹如阅读一本精彩的冒险小说。
3 pompous 416zv     
adj.傲慢的,自大的;夸大的;豪华的
参考例句:
  • He was somewhat pompous and had a high opinion of his own capabilities.他有点自大,自视甚高。
  • He is a good man underneath his pompous appearance. 他的外表虽傲慢,其实是个好人。
4 austere GeIyW     
adj.艰苦的;朴素的,朴实无华的;严峻的
参考例句:
  • His way of life is rather austere.他的生活方式相当简朴。
  • The room was furnished in austere style.这间屋子的陈设都很简单朴素。
5 swelling OUzzd     
n.肿胀
参考例句:
  • Use ice to reduce the swelling. 用冰敷消肿。
  • There is a marked swelling of the lymph nodes. 淋巴结处有明显的肿块。
6 fixed JsKzzj     
adj.固定的,不变的,准备好的;(计算机)固定的
参考例句:
  • Have you two fixed on a date for the wedding yet?你们俩选定婚期了吗?
  • Once the aim is fixed,we should not change it arbitrarily.目标一旦确定,我们就不应该随意改变。
7 inquiry nbgzF     
n.打听,询问,调查,查问
参考例句:
  • Many parents have been pressing for an inquiry into the problem.许多家长迫切要求调查这个问题。
  • The field of inquiry has narrowed down to five persons.调查的范围已经缩小到只剩5个人了。
8 scrawled ace4673c0afd4a6c301d0b51c37c7c86     
乱涂,潦草地写( scrawl的过去式和过去分词 )
参考例句:
  • I tried to read his directions, scrawled on a piece of paper. 我尽量弄明白他草草写在一片纸上的指示。
  • Tom scrawled on his slate, "Please take it -- I got more." 汤姆在他的写字板上写了几个字:“请你收下吧,我多得是哩。”
9 fully Gfuzd     
adv.完全地,全部地,彻底地;充分地
参考例句:
  • The doctor asked me to breathe in,then to breathe out fully.医生让我先吸气,然后全部呼出。
  • They soon became fully integrated into the local community.他们很快就完全融入了当地人的圈子。
10 follower gjXxP     
n.跟随者;随员;门徒;信徒
参考例句:
  • He is a faithful follower of his home football team.他是他家乡足球队的忠实拥护者。
  • Alexander is a pious follower of the faith.亚历山大是个虔诚的信徒。
11 jibe raBz0     
v.嘲笑,与...一致,使转向;n.嘲笑,嘲弄
参考例句:
  • Perhaps I should withdraw my jibe about hot air.或许我应当收回对热火朝天的嘲笑。
  • What he says does not jibe with what others say.他所说的与其他人说的不一致。
12 flout GzIy6     
v./n.嘲弄,愚弄,轻视
参考例句:
  • Parents who flout Family Court orders may be named in the media in Australia.在澳洲父母亲若是藐视家庭法庭的裁定可能在媒体上被公布姓名。
  • The foolish boy flouted his mother's advice.这个愚蠢的孩子轻视他母亲的劝告。
13 lame r9gzj     
adj.跛的,(辩解、论据等)无说服力的
参考例句:
  • The lame man needs a stick when he walks.那跛脚男子走路时需借助拐棍。
  • I don't believe his story.It'sounds a bit lame.我不信他讲的那一套。他的话听起来有些靠不住。
14 rippling b84b2d05914b2749622963c1ef058ed5     
起涟漪的,潺潺流水般声音的
参考例句:
  • I could see the dawn breeze rippling the shining water. 我能看见黎明的微风在波光粼粼的水面上吹出道道涟漪。
  • The pool rippling was caused by the waving of the reeds. 池塘里的潺潺声是芦苇摇动时引起的。
15 genial egaxm     
adj.亲切的,和蔼的,愉快的,脾气好的
参考例句:
  • Orlando is a genial man.奥兰多是一位和蔼可亲的人。
  • He was a warm-hearted friend and genial host.他是个热心的朋友,也是友善待客的主人。
16 lameness a89205359251bdc80ff56673115a9d3c     
n. 跛, 瘸, 残废
参考例句:
  • Having been laughed at for his lameness,the boy became shy and inhibited. 那男孩因跛脚被人讥笑,变得羞怯而压抑。
  • By reason of his lameness the boy could not play games. 这男孩因脚跛不能做游戏。
17 remorse lBrzo     
n.痛恨,悔恨,自责
参考例句:
  • She had no remorse about what she had said.她对所说的话不后悔。
  • He has shown no remorse for his actions.他对自己的行为没有任何悔恨之意。
18 banished b779057f354f1ec8efd5dd1adee731df     
v.放逐,驱逐( banish的过去式和过去分词 )
参考例句:
  • He was banished to Australia, where he died five years later. 他被流放到澳大利亚,五年后在那里去世。
  • He was banished to an uninhabited island for a year. 他被放逐到一个无人居住的荒岛一年。 来自《简明英汉词典》
19 propriety oRjx4     
n.正当行为;正当;适当
参考例句:
  • We hesitated at the propriety of the method.我们对这种办法是否适用拿不定主意。
  • The sensitive matter was handled with great propriety.这件机密的事处理得极为适当。
20 philosophic ANExi     
adj.哲学的,贤明的
参考例句:
  • It was a most philosophic and jesuitical motorman.这是个十分善辩且狡猾的司机。
  • The Irish are a philosophic as well as a practical race.爱尔兰人是既重实际又善于思想的民族。
21 tyrant vK9z9     
n.暴君,专制的君主,残暴的人
参考例句:
  • The country was ruled by a despotic tyrant.该国处在一个专制暴君的统治之下。
  • The tyrant was deaf to the entreaties of the slaves.暴君听不到奴隶们的哀鸣。
22 paltry 34Cz0     
adj.无价值的,微不足道的
参考例句:
  • The parents had little interest in paltry domestic concerns.那些家长对家里鸡毛蒜皮的小事没什么兴趣。
  • I'm getting angry;and if you don't command that paltry spirit of yours.我要生气了,如果你不能振作你那点元气。
23 scoffing scoffing     
n. 嘲笑, 笑柄, 愚弄 v. 嘲笑, 嘲弄, 愚弄, 狼吞虎咽
参考例句:
  • They were sitting around the table scoffing. 他们围坐在桌子旁狼吞虎咽地吃着。
  • He the lid and showed the wonderful the scoffing visitors. 他打开盖子给嘲笑他们的老人看这些丰富的收获。
24 mere rC1xE     
adj.纯粹的;仅仅,只不过
参考例句:
  • That is a mere repetition of what you said before.那不过是重复了你以前讲的话。
  • It's a mere waste of time waiting any longer.再等下去纯粹是浪费时间。
25 chamber wnky9     
n.房间,寝室;会议厅;议院;会所
参考例句:
  • For many,the dentist's surgery remains a torture chamber.对许多人来说,牙医的治疗室一直是间受刑室。
  • The chamber was ablaze with light.会议厅里灯火辉煌。
26 convertible aZUyK     
adj.可改变的,可交换,同意义的;n.有活动摺篷的汽车
参考例句:
  • The convertible sofa means that the apartment can sleep four.有了这张折叠沙发,公寓里可以睡下4个人。
  • That new white convertible is totally awesome.那辆新的白色折篷汽车简直棒极了。
27 whine VMNzc     
v.哀号,号哭;n.哀鸣
参考例句:
  • You are getting paid to think,not to whine.支付给你工资是让你思考而不是哀怨的。
  • The bullet hit a rock and rocketed with a sharp whine.子弹打在一块岩石上,一声尖厉的呼啸,跳飞开去。
28 imposture mcZzL     
n.冒名顶替,欺骗
参考例句:
  • Soiled by her imposture she remains silent.她背着冒名顶替者的黑锅却一直沉默。
  • If they knew,they would see through his imposture straight away.要是他们知道,他们会立即识破他的招摇撞骗行为。
29 budge eSRy5     
v.移动一点儿;改变立场
参考例句:
  • We tried to lift the rock but it wouldn't budge.我们试图把大石头抬起来,但它连动都没动一下。
  • She wouldn't budge on the issue.她在这个问题上不肯让步。
30 snug 3TvzG     
adj.温暖舒适的,合身的,安全的;v.使整洁干净,舒适地依靠,紧贴;n.(英)酒吧里的私房
参考例句:
  • He showed us into a snug little sitting room.他领我们走进了一间温暖而舒适的小客厅。
  • She had a small but snug home.她有个小小的但很舒适的家。
31 judicial c3fxD     
adj.司法的,法庭的,审判的,明断的,公正的
参考例句:
  • He is a man with a judicial mind.他是个公正的人。
  • Tom takes judicial proceedings against his father.汤姆对他的父亲正式提出诉讼。
32 condemn zpxzp     
vt.谴责,指责;宣判(罪犯),判刑
参考例句:
  • Some praise him,whereas others condemn him.有些人赞扬他,而有些人谴责他。
  • We mustn't condemn him on mere suppositions.我们不可全凭臆测来指责他。
33 condemnation 2pSzp     
n.谴责; 定罪
参考例句:
  • There was widespread condemnation of the invasion. 那次侵略遭到了人们普遍的谴责。
  • The jury's condemnation was a shock to the suspect. 陪审团宣告有罪使嫌疑犯大为震惊。
34 condemned condemned     
adj. 被责难的, 被宣告有罪的 动词condemn的过去式和过去分词
参考例句:
  • He condemned the hypocrisy of those politicians who do one thing and say another. 他谴责了那些说一套做一套的政客的虚伪。
  • The policy has been condemned as a regressive step. 这项政策被认为是一种倒退而受到谴责。
35 impiety k41yi     
n.不敬;不孝
参考例句:
  • His last act must be a deed of impiety. 他最后的行为就是这一种不孝。
  • His remarks show impiety to religion.他的话表现出对宗教的不敬。
36 piety muuy3     
n.虔诚,虔敬
参考例句:
  • They were drawn to the church not by piety but by curiosity.他们去教堂不是出于虔诚而是出于好奇。
  • Experience makes us see an enormous difference between piety and goodness.经验使我们看到虔诚与善意之间有着巨大的区别。
37 bass APUyY     
n.男低音(歌手);低音乐器;低音大提琴
参考例句:
  • He answered my question in a surprisingly deep bass.他用一种低得出奇的声音回答我的问题。
  • The bass was to give a concert in the park.那位男低音歌唱家将在公园中举行音乐会。
38 lasting IpCz02     
adj.永久的,永恒的;vbl.持续,维持
参考例句:
  • The lasting war debased the value of the dollar.持久的战争使美元贬值。
  • We hope for a lasting settlement of all these troubles.我们希望这些纠纷能获得永久的解决。
39 doctrine Pkszt     
n.教义;主义;学说
参考例句:
  • He was impelled to proclaim his doctrine.他不得不宣扬他的教义。
  • The council met to consider changes to doctrine.宗教议会开会考虑更改教义。
40 bestowed 12e1d67c73811aa19bdfe3ae4a8c2c28     
赠给,授予( bestow的过去式和过去分词 )
参考例句:
  • It was a title bestowed upon him by the king. 那是国王赐给他的头衔。
  • He considered himself unworthy of the honour they had bestowed on him. 他认为自己不配得到大家赋予他的荣誉。
41 fetter Vzbyf     
n./vt.脚镣,束缚
参考例句:
  • This does not mean that we wish to fetter the trade union movement.这并不意味着我们想限制工会运动。
  • Reform will be deepened to remove the institutional obstacles that fetter the development of productive forces.继续深化改革,突破束缚生产力发展的体制性障碍。
42 corpse JYiz4     
n.尸体,死尸
参考例句:
  • What she saw was just an unfeeling corpse.她见到的只是一具全无感觉的尸体。
  • The corpse was preserved from decay by embalming.尸体用香料涂抹以防腐烂。
43 supreme PHqzc     
adj.极度的,最重要的;至高的,最高的
参考例句:
  • It was the supreme moment in his life.那是他一生中最重要的时刻。
  • He handed up the indictment to the supreme court.他把起诉书送交最高法院。
44 tyrants b6c058541e716c67268f3d018da01b5e     
专制统治者( tyrant的名词复数 ); 暴君似的人; (古希腊的)僭主; 严酷的事物
参考例句:
  • The country was ruled by a succession of tyrants. 这个国家接连遭受暴君的统治。
  • The people suffered under foreign tyrants. 人民在异族暴君的统治下受苦受难。
45 rebuking e52b99df33e13c261fb7ddea02e88da1     
责难或指责( rebuke的现在分词 )
参考例句:
  • Rebuking people who disagree with them. 指责和自己意见不同的人。
  • We could hear the director rebuking Jim for being late from work again. 我们听得见主任在斥辞责吉姆上班又迟到了。
46 rascals 5ab37438604a153e085caf5811049ebb     
流氓( rascal的名词复数 ); 无赖; (开玩笑说法)淘气的人(尤指小孩); 恶作剧的人
参考例句:
  • "Oh, but I like rascals. "唔,不过我喜欢流氓。
  • "They're all second-raters, black sheep, rascals. "他们都是二流人物,是流氓,是恶棍。
47 watchful tH9yX     
adj.注意的,警惕的
参考例句:
  • The children played under the watchful eye of their father.孩子们在父亲的小心照看下玩耍。
  • It is important that health organizations remain watchful.卫生组织保持警惕是极为重要的。
48 toil WJezp     
vi.辛劳工作,艰难地行动;n.苦工,难事
参考例句:
  • The wealth comes from the toil of the masses.财富来自大众的辛勤劳动。
  • Every single grain is the result of toil.每一粒粮食都来之不易。
49 meddler f6c9dbbecb54071a3d3fe2f2c9725861     
n.爱管闲事的人,干涉者
参考例句:
  • "I know you, you scoundrel! I have heard of you before. You are Holmes, the meddler." “我知道你,这个恶棍。我以前听过你。你是福尔摩斯,爱管闲事的人。” 来自互联网
50 reiteration 0ee42f99b9dea0668dcb54375b6551c4     
n. 重覆, 反覆, 重说
参考例句:
  • The reiteration of this figure, more than anything else, wrecked the conservative chance of coming back. 重申这数字,比其它任何事情更能打消保守党重新上台的机会。
  • The final statement is just a reiteration of U.S. policy on Taiwan. 艾瑞里?最后一个声明只是重复宣读美国对台政策。
51 warrior YgPww     
n.勇士,武士,斗士
参考例句:
  • The young man is a bold warrior.这个年轻人是个很英勇的武士。
  • A true warrior values glory and honor above life.一个真正的勇士珍视荣誉胜过生命。
52 noxious zHOxB     
adj.有害的,有毒的;使道德败坏的,讨厌的
参考例句:
  • Heavy industry pollutes our rivers with noxious chemicals.重工业产生的有毒化学品会污染我们的河流。
  • Many household products give off noxious fumes.很多家用产品散发有害气体。
53 afflicted aaf4adfe86f9ab55b4275dae2a2e305a     
使受痛苦,折磨( afflict的过去式和过去分词 )
参考例句:
  • About 40% of the country's population is afflicted with the disease. 全国40%左右的人口患有这种疾病。
  • A terrible restlessness that was like to hunger afflicted Martin Eden. 一阵可怕的、跟饥饿差不多的不安情绪折磨着马丁·伊登。
54 benefactor ZQEy0     
n. 恩人,行善的人,捐助人
参考例句:
  • The chieftain of that country is disguised as a benefactor this time. 那个国家的首领这一次伪装出一副施恩者的姿态。
  • The first thing I did, was to recompense my original benefactor, my good old captain. 我所做的第一件事, 就是报答我那最初的恩人, 那位好心的老船长。
55 savage ECxzR     
adj.野蛮的;凶恶的,残暴的;n.未开化的人
参考例句:
  • The poor man received a savage beating from the thugs.那可怜的人遭到暴徒的痛打。
  • He has a savage temper.他脾气粗暴。
56 missionary ID8xX     
adj.教会的,传教(士)的;n.传教士
参考例句:
  • She taught in a missionary school for a couple of years.她在一所教会学校教了两年书。
  • I hope every member understands the value of missionary work. 我希望教友都了解传教工作的价值。
57 warfare XhVwZ     
n.战争(状态);斗争;冲突
参考例句:
  • He addressed the audience on the subject of atomic warfare.他向听众演讲有关原子战争的问题。
  • Their struggle consists mainly in peasant guerrilla warfare.他们的斗争主要是农民游击战。
58 admiration afpyA     
n.钦佩,赞美,羡慕
参考例句:
  • He was lost in admiration of the beauty of the scene.他对风景之美赞不绝口。
  • We have a great admiration for the gold medalists.我们对金牌获得者极为敬佩。
59 destitute 4vOxu     
adj.缺乏的;穷困的
参考例句:
  • They were destitute of necessaries of life.他们缺少生活必需品。
  • They are destitute of common sense.他们缺乏常识。
60 abashed szJzyQ     
adj.窘迫的,尴尬的v.使羞愧,使局促,使窘迫( abash的过去式和过去分词 )
参考例句:
  • He glanced at Juliet accusingly and she looked suitably abashed. 他怪罪的一瞥,朱丽叶自然显得很窘。 来自《简明英汉词典》
  • The girl was abashed by the laughter of her classmates. 那小姑娘因同学的哄笑而局促不安。 来自《简明英汉词典》
61 cringing Pvbz1O     
adj.谄媚,奉承
参考例句:
  • He had a cringing manner but a very harsh voice.他有卑屈谄媚的神情,但是声音却十分粗沙。
  • She stepped towards him with a movement that was horribly cringing.她冲他走了一步,做出一个低三下四,令人作呕的动作。
62 standing 2hCzgo     
n.持续,地位;adj.永久的,不动的,直立的,不流动的
参考例句:
  • After the earthquake only a few houses were left standing.地震过后只有几幢房屋还立着。
  • They're standing out against any change in the law.他们坚决反对对法律做任何修改。
63 erect 4iLzm     
n./v.树立,建立,使竖立;adj.直立的,垂直的
参考例句:
  • She held her head erect and her back straight.她昂着头,把背挺得笔直。
  • Soldiers are trained to stand erect.士兵们训练站得笔直。
64 utterances e168af1b6b9585501e72cb8ff038183b     
n.发声( utterance的名词复数 );说话方式;语调;言论
参考例句:
  • John Maynard Keynes used somewhat gnomic utterances in his General Theory. 约翰·梅纳德·凯恩斯在其《通论》中用了许多精辟言辞。 来自辞典例句
  • Elsewhere, particularly in his more public utterances, Hawthorne speaks very differently. 在别的地方,特别是在比较公开的谈话里,霍桑讲的话则完全不同。 来自辞典例句
65 faculties 066198190456ba4e2b0a2bda2034dfc5     
n.能力( faculty的名词复数 );全体教职员;技巧;院
参考例句:
  • Although he's ninety, his mental faculties remain unimpaired. 他虽年届九旬,但头脑仍然清晰。
  • All your faculties have come into play in your work. 在你的工作中,你的全部才能已起到了作用。 来自《简明英汉词典》
66 beget LuVzW     
v.引起;产生
参考例句:
  • Dragons beget dragons,phoenixes beget phoenixes.龙生龙,凤生凤。
  • Economic tensions beget political ones.经济紧张导致政治紧张。
67 blessing UxDztJ     
n.祈神赐福;祷告;祝福,祝愿
参考例句:
  • The blessing was said in Hebrew.祷告用了希伯来语。
  • A double blessing has descended upon the house.双喜临门。
68 esteem imhyZ     
n.尊敬,尊重;vt.尊重,敬重;把…看作
参考例句:
  • I did not esteem him to be worthy of trust.我认为他不值得信赖。
  • The veteran worker ranks high in public love and esteem.那位老工人深受大伙的爱戴。
69 favourable favourable     
adj.赞成的,称赞的,有利的,良好的,顺利的
参考例句:
  • The company will lend you money on very favourable terms.这家公司将以非常优惠的条件借钱给你。
  • We found that most people are favourable to the idea.我们发现大多数人同意这个意见。
70 symposium 8r6wZ     
n.讨论会,专题报告会;专题论文集
参考例句:
  • What have you learned from the symposium?你参加了这次科学讨论会有什么体会?
  • The specialists and scholars present at the symposium come from all corners of the country.出席研讨会的专家学者们来自全国各地。
71 orator hJwxv     
n.演说者,演讲者,雄辩家
参考例句:
  • He was so eloquent that he cut down the finest orator.他能言善辩,胜过最好的演说家。
  • The orator gestured vigorously while speaking.这位演讲者讲话时用力地做手势。
72 cymbals uvwzND     
pl.铙钹
参考例句:
  • People shouted, while the drums and .cymbals crashed incessantly. 人声嘈杂,锣鼓不停地大响特响。 来自汉英文学 - 家(1-26) - 家(1-26)
  • The dragon dance troupe, beating drums and cymbals, entered the outer compound. 龙灯随着锣鼓声进来,停在二门外的大天井里。 来自汉英文学 - 家(1-26) - 家(1-26)
73 helping 2rGzDc     
n.食物的一份&adj.帮助人的,辅助的
参考例句:
  • The poor children regularly pony up for a second helping of my hamburger. 那些可怜的孩子们总是要求我把我的汉堡包再给他们一份。
  • By doing this, they may at times be helping to restore competition. 这样一来, 他在某些时候,有助于竞争的加强。
74 foul Sfnzy     
adj.污秽的;邪恶的;v.弄脏;妨害;犯规;n.犯规
参考例句:
  • Take off those foul clothes and let me wash them.脱下那些脏衣服让我洗一洗。
  • What a foul day it is!多么恶劣的天气!
75 aspire ANbz2     
vi.(to,after)渴望,追求,有志于
参考例句:
  • Living together with you is what I aspire toward in my life.和你一起生活是我一生最大的愿望。
  • I aspire to be an innovator not a follower.我迫切希望能变成个开创者而不是跟随者。
76 immortality hkuys     
n.不死,不朽
参考例句:
  • belief in the immortality of the soul 灵魂不灭的信念
  • It was like having immortality while you were still alive. 仿佛是当你仍然活着的时候就得到了永生。
77 heartily Ld3xp     
adv.衷心地,诚恳地,十分,很
参考例句:
  • He ate heartily and went out to look for his horse.他痛快地吃了一顿,就出去找他的马。
  • The host seized my hand and shook it heartily.主人抓住我的手,热情地和我握手。
78 sincerity zyZwY     
n.真诚,诚意;真实
参考例句:
  • His sincerity added much more authority to the story.他的真诚更增加了故事的说服力。
  • He tried hard to satisfy me of his sincerity.他竭力让我了解他的诚意。
79 derives c6c3177a6f731a3d743ccd3c53f3f460     
v.得到( derive的第三人称单数 );(从…中)得到获得;源于;(从…中)提取
参考例句:
  • English derives in the main from the common Germanic stock. 英语主要源于日耳曼语系。 来自《简明英汉词典》
  • He derives his income from freelance work. 他以自由职业获取收入。 来自《简明英汉词典》


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