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CHAPTER III ARRIAN ON THE OATH OF THE CHRISTIANS
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Up to the time of my coming to Nicopolis, my faith in the Gods had been like that of most official and educated Romans. First I had a literary belief not only in Zeus but also in Apollo, Athene, Demeter, and the rest of the Gods and Goddesses of Homer, tempered by a philosophic1 feeling that some of the Homeric and other myths about them, and about the less beautiful divinities, were not true, or were true only as allegories. In the next place I had a Roman or official belief in the destiny of the empire, and a recognition that its unity2 was best maintained by tolerating the worships of any number of national Gods and Goddesses; provided they did not tend to sedition3 and conspiracy4, nor to such vices5 as were in contravention of the laws. Lastly, I recognised as the belief of many philosophers—and was myself half inclined to believe—that One God, or Zeus, so controlled the whole of things that it would hardly be atheistic6 if I sometimes regarded even Apollo, and Athene, and others, as personifying God’s attributes rather than as being Gods and Goddesses in themselves—although I myself, without scruple7 and in all willingness, should have offered them both worship and sacrifice. Personally, apart (I think) from the influences of childhood, I always shrank from definitely believing that the One God ever had been, or ever could be, “alone.”

It was with these confused opinions or feelings that I became a pupil of Epictetus. And at first, whatever he asserted about God, or the Gods, he made me believe it—as long as he was speaking. When he said “God,” or “Zeus,” or “Father,” or “HIM,” or “THEM,” or “Providence,” or “The[34] Divine Being,” or “The Nature of All Things,” or whatever else, he dragged me as it were to the new Name, and made me follow as a captive and do it homage8. But afterwards there came a reaction. The limbs of my mind, so to speak, became tired of being dragged. I longed for rest and found none. My homage, too, was dissipated by distraction9. When he repeated as he often did—addressing each one of us individually, and therefore (I assumed) me among the rest—“Thou carriest about God,” he seemed to say to me, “Look within thyself for Him whom thou must worship.” That was not helpful, it was the reverse of helpful—at least, to me. I felt vaguely10 then (and now as a Christian11 I know) that men have need not only to look within, but also (and much more) to look up—up to the Father in heaven with the aid of His Spirit on earth. It was due to Epictetus that at this time I—however faintly—began to feel this need.

Epictetus seemed to have no consistent view either of the unity of God or of the possibility of plural12 Gods. In Rome, we have three altars to the Goddess Febris, or Fever. Epictetus once referred to Febris in the reply of a philosopher to a tyrant13. The latter says, “I have power to cut off your head”; the former replies, “You are in the right. I quite forgot that I must pay you homage as people do to Fever and Cholera14, and erect15 an altar to you, as indeed in Rome there is an altar to Fever.” It was hardly possible to mistake the Master’s mockery of this worship. On the other hand, he was bitterly sarcastic16 against those who denied the existence of Demeter, the Koré her daughter, and Pluto17 the husband of the Koré. These deities18 our Master regarded as representing bread. “O, the gratitude,” he exclaimed, “O, the reverence19 of these creatures! Day by day they eat bread; and yet they have the face to say ‘We do not know whether there is any such a being as Demeter, or the Koré, or Pluto!’” It never seemed to occur to him that the worshippers of Febris might retort on him, “Day by day scores of people in Rome have the fever, and yet you have the face to say to us Romans, ‘I do not know whether there is any such a being as Febris or Cholera!’”

I think he never spoke20 of Poseidon, Ares, or Aphrodite, and[35] hardly ever of Apollo. Even Athene he mentioned only thrice in Arrian’s hearing (so he told me), twice speaking of her statue by Phidias, and once representing Zeus as bemoaning21 His solitude22 (according to some notion, which he ridiculed) after a universal conflagration23 of gods and men and things, “Miserable me! I have neither Hera, nor Athene, nor Apollo!” It was for Zeus alone, as God, that our Teacher reserved his devotion. And for Him he displayed a passionate24 enthusiasm, the absolute sincerity25 of which it never entered into my mind to question; nor do I question it now. Under this God he served as a soldier, or lived as a citizen. To this God he testified as a witness that others might believe and worship. In this view of human life—as being a testimony26 to God—his teaching was most convincing to me, even when I felt, as I always did, that something was wanting in any conception of God that regarded Him as ever being “alone.”

Now I pass to another matter, not of great interest to me at the time, but of great importance to me in its results, because it led to my first knowledge—that could be called knowledge—of the followers27 of the Lord Jesus Christ. It arose from a passage in the lecture I described in my last chapter. Epictetus was speaking about “the whole frame of things” as being a kind of fluid, in which the thrill of one portion affects all the rest, and about God and the Guardian28 D?mon as feeling our every motion and thought. He concluded by calling on us to take an oath—a military oath, or sacramentum, as we call it in Latin—such as soldiers take to the Emperor. “They,” he said, “taking on themselves the life of service for pay, swear to prefer above all things the safety of C?sar. You, who have been counted worthy29 of such vast gifts, will you not likewise swear, and, after taking your oath, abide30 by it? And what shall the oath be? Never to disobey, never to accuse, never to find fault with any of the gifts that have been given by Him; never to do reluctantly, never to suffer reluctantly, anything that may be necessary. This oath is like theirs—after a fashion. The soldiers of C?sar swear not to prefer another to him; God’s soldiers swear to prefer themselves to everything.”

[36]

On me this came somewhat as bathos. But it was a frequent paradox31 with him; and of course, in one sense, it was not a paradox but common sense. What he meant by bidding us “prefer ourselves” was “prefer virtue,” which he always described as each man’s true “profit.” Everyone, he said, must prefer his own “profit” to everything else, even to father, brothers, children, wife. Zeus Himself—so he taught—prefers His own “profit”—which consists in being Father of all. Take away this thin veil of apparent egotism, and the oath might be described as an oath to live and die for righteousness, for the Logos or Word of God within us, and, thus, for God Himself. But why, I thought, disguise loyalty32 under the mask of self-seeking? This notion of a military oath taken to God, and at the same time to oneself—and an oath, so to speak, of negative allegiance, not to do this or that—did not inspire me with the same enthusiasm as the more positive doctrine33 and the picture of the wandering Cynic going about the world and actively34 doing good and destroying evil.

Arrian, however, was taking down this passage about the military oath with even more than his usual earnestness and rapidity. “Did that impress you?” said I, as we left the lecture-room together. “On me it fell a little flat.” He did not answer at once. Presently, as if rousing himself from a reverie, “Forgive me,” he said, “I was thinking of something that occurred in our neighbourhood about fifteen years ago. You know I was born in Bithynia. Well, about that time, there was a great outbreak of that Jewish superstition35 of which you must often have heard in Rome, practised by the followers of Christus. They are suspected of all sorts of horrible crimes and abominations, as you know, I dare say, better than I do, being familiar with what the common people say about them in Rome. Moreover the new work just published by your Tacitus—a lover of truth if any man is—severely condemns36 them. I am bound to say our Governor did not think so badly of them as Tacitus does. Perhaps in Rome and in Nero’s time they were more savage37 and vicious than among us in Bithynia recently. However, that matters little. The question was not about their private vices or virtues38. Our Governor[37] believed them guilty of treasonable conspiracy. So he determined39 to stop it.

“Stop it he did; or, at all events, to a very great extent. But the point of interest for me is, that when these fellows were had up before our Governor—it was Caius Plinius C?cilius Secundus, an intimate friend of the Emperor Trajan—he found there was really no mischief40 at all to be apprehended41 from them. Secundus had heard something about a sacramentum, or military oath—and this is my point—which these people were in the habit of taking at their secret meetings. Naturally this convinced him at first that there must be something wrong. But, when he came to look into it, the whole thing came to no more than what I will now tell you. I am sure of my facts for I heard them from his secretary, who had a copy of his letter to the Emperor. It was to this effect, ‘They affirm that the sum total of their crime or error is, that they were wont42, on an appointed day, to meet together before daybreak and to sing an alternate chant to Christus, as to a God, and to bind44 themselves by an oath—not, as conspirators45 do, to commit some crime in common, but to avoid committing theft, robbery, adultery, fraud, breach46 of faith. This done, they break up. It is true they return to take food in common, but it is a mere47 harmless repast.’ After the Governor had gone carefully into the matter, putting a few women to the torture to get at the truth, he came to the conclusion that this so-called military oath, or sacramentum, had no harm whatever in it. The thing was merely a perverted49 superstition run wild. He very sensibly adopted the mild course of giving the poor deluded50 people a chance of denying their faith as they called it. The Emperor sanctioned his mildness. Most of them recanted. Things settled down, and promised to be very much as they were before. At least so the Governor thought. We, outside the palace, were not quite so sanguine51. But anyhow, what struck me to-day was the similarity between the military oath of these Christians52 and the military oath prescribed by our great Teacher to his Cynics.”

“But,” said I, “does it not seem to you that our military oath ought to be a positive one, namely, that we Cynics will go[38] anywhere and do anything that the General may command—and not a negative one, that we will abstain53 from grumbling54 against His orders?” Arrian replied, “As to that, I think our Master follows Socrates, who expressly says that he had indeed a daemon, or at all events a daemonic voice; but that it told him only what to avoid, not what to do.” “Surely,” replied I, “what Socrates said on his trial was, ‘How could I be fairly described as introducing new daemons when saying that a voice of God manifestly points out to me what I ought to do?’” “I do not remember that,” said my friend, “but we are near my rooms. Come in and let us look into Plato’s Apologia.”

So we went in, and Arrian took out of his book-case Plato’s account of the Speech of Socrates before the jury that condemned55 him to death. “There, Silanus,” said he, “you see I was right.” And he pointed43 to these words, “There comes to me, as you have often heard me say, a divine and daemonic something, which indeed my prosecutor56 Meletus mentioned and burlesqued57 in his written indictment58. This thing, in its commencement, dates back (I believe) from my boyhood, a kind of Voice that comes to me from time to time, and, whenever it comes, it always”—“Mark this,” said Arrian—“turns me back from doing that (whatever it may be) which I am purposing to do, but never moves me forward.”

I seemed fairly and fully48 confuted. But suddenly it occurred to me to ask my friend to let me see Xenophon’s version of the same speech. He brought it out. I was not long before I disinterred the very words that I have quoted above, “a Voice of God that manifestly points out to me what I ought to do.” And the context, too, indicated that the Voice—which he calls daemonic, or a daemonion—gave positive directions, recognised as such by his friends.

This very important difference between Plato and Xenophon in regard to the daemon of Socrates, as described by Socrates himself, interested Arrian not a little. “Come back,” he said, “in the evening, when I shall have finished reducing my notes to writing, and let us put the two versions side by side and see how many passages we can find agreeing.” So I came back after sunset, and we sat down and went carefully through them.[39] And, as far as I remember, we could not find these two great biographers of this great man agreeing in so much as a dozen consecutive59 words in their several records of his Apologia, his only public speech. Presently—Arrian having Xenophon in his hand and I Plato—I read out the well-known words of Socrates about Anytus and Meletus, his accusers, and about their power to kill him but not to hurt him. “What,” said I, “is Xenophon’s version of this?” “He omits it altogether,” replied Arrian; “but I see, reading on, that he puts into the mouth of Socrates an entirely60 different saying about Anytus, after the condemnation61. Let me see the Plato.” Taking it from my hand, he observed, “Our Master, Epictetus, who is continually quoting these words of Plato’s, never quotes them exactly. ‘Anytus and Meletus may kill me but they cannot hurt me’—that is always his condensed version. But you see it is not Plato’s, Plato’s is much longer.”

So the conversation strayed away in a literary direction. We talked a great deal—without much knowledge, at least on my part—about oral tradition. I remarked on the possibilities in it of astonishing divergences62 and distortions of doctrine—“unless,” said I, as I rose up to go, “it happens, by good fortune, to be taken down at the time by an honest fellow like you, who loves his teacher, but loves the truth more, so that he just sets down what he hears, as he hears it.” “I do my best,” said Arrian; “but if it were not nearly midnight, I could shew you that even my best is not always good enough. I suspect that such sayings of our Master as become most current will be very variously reported a hundred years hence.”

“Good-night,” said I, and was opening the door to depart, when it flashed upon me that all this time, although we had been discussing Socrates, and assuming a resemblance between him and our Master, we had said nothing about that great doctrine in the profession of which Socrates breathed his last—prescribing a sacrifice to ?sculapius as though death were the beginning of a higher life—I mean the immortality63 of the soul. “I will not stay now,” said I, “but we have not said a word about Epictetus’s doctrine concerning the immortality of the soul; could you lend me some of your notes about it?” “He[40] seldom speaks of it,” replied my friend; “when he does, it is not always easy to distinguish between metaphor65 and not-metaphor. My notes, so far, do not quite satisfy me that I have done him justice. He is likely to touch on it in the next lecture or soon after. I should prefer you to hear for yourself what he says.”

“One more question,” said I. “Did our Master ever, in your hearing, refer to that last strange saying of Socrates, ‘We owe a cock to ?sculapius’? Sometimes it seems to me the finest epigram in all Greek literature.” “Never,” replied Arrian. “He has never mentioned it either in my hearing, or in the hearing of those whom I have asked about it. And I have asked many.”

Departing home I found myself almost at once forgetting our long literary discussion about oral tradition, in the larger and deeper question touched on in the last few minutes. Why should not Arrian have been able to “do justice” to Epictetus in this particular subject? Was it that our Teacher did not quite “do justice” to himself? Then I began to ask what Epictetus had meant precisely66 by such expressions as that men may become “fellow-banqueters” and even “fellow-rulers” with “the Gods.” “If God Himself is immortal64, how,” said I, “can ‘God’s own son’ fail to be immortal also?”

All through that night, even till near dawn, I was harassed67 with wild and wearying dreams. I travelled, wandering through wilderness68 after wilderness in quest of Socrates and nowhere finding him. Wherever I went I seemed to hear a strange monotonous69 cry that followed close behind me. Presently I heard a flapping of wings, and I knew that the sound was the crowing of the cock that was to be offered for Socrates to ?sculapius. Then it became a mocking, inarticulate, human voice striving to utter articulate speech. At last I heard distinctly, “If Zeus could have, he would have. If he could have, he would have. But he could not.”



点击收听单词发音收听单词发音  

1 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。
2 unity 4kQwT     
n.团结,联合,统一;和睦,协调
参考例句:
  • When we speak of unity,we do not mean unprincipled peace.所谓团结,并非一团和气。
  • We must strengthen our unity in the face of powerful enemies.大敌当前,我们必须加强团结。
3 sedition lsKyL     
n.煽动叛乱
参考例句:
  • Government officials charged him with sedition.政府官员指控他煽动人们造反。
  • His denial of sedition was a denial of violence.他对煽动叛乱的否定又是对暴力的否定。
4 conspiracy NpczE     
n.阴谋,密谋,共谋
参考例句:
  • The men were found guilty of conspiracy to murder.这些人被裁决犯有阴谋杀人罪。
  • He claimed that it was all a conspiracy against him.他声称这一切都是一场针对他的阴谋。
5 vices 01aad211a45c120dcd263c6f3d60ce79     
缺陷( vice的名词复数 ); 恶习; 不道德行为; 台钳
参考例句:
  • In spite of his vices, he was loved by all. 尽管他有缺点,还是受到大家的爱戴。
  • He vituperated from the pulpit the vices of the court. 他在教堂的讲坛上责骂宫廷的罪恶。
6 atheistic wvRzV     
adj.无神论者的
参考例句:
  • She has the gift of the gab.她口才很好。
  • With his gift of gab, he should make an excellent politician.以其雄辩之才,他应该可以成为出色的政治家。
7 scruple eDOz7     
n./v.顾忌,迟疑
参考例句:
  • It'seemed to her now that she could marry him without the remnant of a scruple.她觉得现在她可以跟他成婚而不需要有任何顾忌。
  • He makes no scruple to tell a lie.他说起谎来无所顾忌。
8 homage eQZzK     
n.尊敬,敬意,崇敬
参考例句:
  • We pay homage to the genius of Shakespeare.我们对莎士比亚的天才表示敬仰。
  • The soldiers swore to pay their homage to the Queen.士兵们宣誓效忠于女王陛下。
9 distraction muOz3l     
n.精神涣散,精神不集中,消遣,娱乐
参考例句:
  • Total concentration is required with no distractions.要全神贯注,不能有丝毫分神。
  • Their national distraction is going to the disco.他们的全民消遣就是去蹦迪。
10 vaguely BfuzOy     
adv.含糊地,暖昧地
参考例句:
  • He had talked vaguely of going to work abroad.他含糊其词地说了到国外工作的事。
  • He looked vaguely before him with unseeing eyes.他迷迷糊糊的望着前面,对一切都视而不见。
11 Christian KVByl     
adj.基督教徒的;n.基督教徒
参考例句:
  • They always addressed each other by their Christian name.他们总是以教名互相称呼。
  • His mother is a sincere Christian.他母亲是个虔诚的基督教徒。
12 plural c2WzP     
n.复数;复数形式;adj.复数的
参考例句:
  • Most plural nouns in English end in's '.英语的复数名词多以s结尾。
  • Here you should use plural pronoun.这里你应该用复数代词。
13 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。
14 cholera rbXyf     
n.霍乱
参考例句:
  • The cholera outbreak has been contained.霍乱的发生已被控制住了。
  • Cholera spread like wildfire through the camps.霍乱在营地里迅速传播。
15 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。
16 sarcastic jCIzJ     
adj.讥讽的,讽刺的,嘲弄的
参考例句:
  • I squashed him with a sarcastic remark.我说了一句讽刺的话把他给镇住了。
  • She poked fun at people's shortcomings with sarcastic remarks.她冷嘲热讽地拿别人的缺点开玩笑。
17 Pluto wu0yF     
n.冥王星
参考例句:
  • Pluto is the furthest planet from the sun.冥王星是离太阳最远的行星。
  • Pluto has an elliptic orbit.冥王星的轨道是椭圆形的。
18 deities f904c4643685e6b83183b1154e6a97c2     
n.神,女神( deity的名词复数 );神祗;神灵;神明
参考例句:
  • Zeus and Aphrodite were ancient Greek deities. 宙斯和阿佛洛狄是古希腊的神。 来自《简明英汉词典》
  • Taoist Wang hesitated occasionally about these transactions for fearof offending the deities. 道士也有过犹豫,怕这样会得罪了神。 来自汉英文学 - 现代散文
19 reverence BByzT     
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
参考例句:
  • He was a bishop who was held in reverence by all.他是一位被大家都尊敬的主教。
  • We reverence tradition but will not be fettered by it.我们尊重传统,但不被传统所束缚。
20 spoke XryyC     
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:
  • They sourced the spoke nuts from our company.他们的轮辐螺帽是从我们公司获得的。
  • The spokes of a wheel are the bars that connect the outer ring to the centre.辐条是轮子上连接外圈与中心的条棒。
21 bemoaning 1ceaeec29eac15496a4d93c997b604c3     
v.为(某人或某事)抱怨( bemoan的现在分词 );悲悼;为…恸哭;哀叹
参考例句:
  • They sat bemoaning the fact that no one would give them a chance. 他们坐着埋怨别人不肯给他们一个机会。
  • The rest were disappointed, miserable creatures in unwarm beds, tearfully bemoaning their fate. 剩下那些不幸的人,失望的人在不温暖的被窝里悲泣自己的命运。 来自汉英文学 - 家(1-26) - 家(1-26)
22 solitude xF9yw     
n. 孤独; 独居,荒僻之地,幽静的地方
参考例句:
  • People need a chance to reflect on spiritual matters in solitude. 人们需要独处的机会来反思精神上的事情。
  • They searched for a place where they could live in solitude. 他们寻找一个可以过隐居生活的地方。
23 conflagration CnZyK     
n.建筑物或森林大火
参考例句:
  • A conflagration in 1947 reduced 90 percent of the houses to ashes.1947年的一场大火,使90%的房屋化为灰烬。
  • The light of that conflagration will fade away.这熊熊烈火会渐渐熄灭。
24 passionate rLDxd     
adj.热情的,热烈的,激昂的,易动情的,易怒的,性情暴躁的
参考例句:
  • He is said to be the most passionate man.据说他是最有激情的人。
  • He is very passionate about the project.他对那个项目非常热心。
25 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。
26 testimony zpbwO     
n.证词;见证,证明
参考例句:
  • The testimony given by him is dubious.他所作的证据是可疑的。
  • He was called in to bear testimony to what the police officer said.他被传入为警官所说的话作证。
27 followers 5c342ee9ce1bf07932a1f66af2be7652     
追随者( follower的名词复数 ); 用户; 契据的附面; 从动件
参考例句:
  • the followers of Mahatma Gandhi 圣雄甘地的拥护者
  • The reformer soon gathered a band of followers round him. 改革者很快就获得一群追随者支持他。
28 guardian 8ekxv     
n.监护人;守卫者,保护者
参考例句:
  • The form must be signed by the child's parents or guardian. 这张表格须由孩子的家长或监护人签字。
  • The press is a guardian of the public weal. 报刊是公共福利的卫护者。
29 worthy vftwB     
adj.(of)值得的,配得上的;有价值的
参考例句:
  • I did not esteem him to be worthy of trust.我认为他不值得信赖。
  • There occurred nothing that was worthy to be mentioned.没有值得一提的事发生。
30 abide UfVyk     
vi.遵守;坚持;vt.忍受
参考例句:
  • You must abide by the results of your mistakes.你必须承担你的错误所造成的后果。
  • If you join the club,you have to abide by its rules.如果你参加俱乐部,你就得遵守它的规章。
31 paradox pAxys     
n.似乎矛盾却正确的说法;自相矛盾的人(物)
参考例句:
  • The story contains many levels of paradox.这个故事存在多重悖论。
  • The paradox is that Japan does need serious education reform.矛盾的地方是日本确实需要教育改革。
32 loyalty gA9xu     
n.忠诚,忠心
参考例句:
  • She told him the truth from a sense of loyalty.她告诉他真相是出于忠诚。
  • His loyalty to his friends was never in doubt.他对朋友的一片忠心从来没受到怀疑。
33 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。
34 actively lzezni     
adv.积极地,勤奋地
参考例句:
  • During this period all the students were actively participating.在这节课中所有的学生都积极参加。
  • We are actively intervening to settle a quarrel.我们正在积极调解争执。
35 superstition VHbzg     
n.迷信,迷信行为
参考例句:
  • It's a common superstition that black cats are unlucky.认为黑猫不吉祥是一种很普遍的迷信。
  • Superstition results from ignorance.迷信产生于无知。
36 condemns c3a2b03fc35077b00cf57010edb796f4     
v.(通常因道义上的原因而)谴责( condemn的第三人称单数 );宣判;宣布…不能使用;迫使…陷于不幸的境地
参考例句:
  • Her widowhood condemns her to a lonely old age. 守寡使她不得不过着孤独的晚年生活。 来自《简明英汉词典》
  • The public opinion condemns prostitution. 公众舆论遣责卖淫。 来自《现代汉英综合大词典》
37 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。
38 virtues cd5228c842b227ac02d36dd986c5cd53     
美德( virtue的名词复数 ); 德行; 优点; 长处
参考例句:
  • Doctors often extol the virtues of eating less fat. 医生常常宣扬少吃脂肪的好处。
  • She delivered a homily on the virtues of family life. 她进行了一场家庭生活美德方面的说教。
39 determined duszmP     
adj.坚定的;有决心的
参考例句:
  • I have determined on going to Tibet after graduation.我已决定毕业后去西藏。
  • He determined to view the rooms behind the office.他决定查看一下办公室后面的房间。
40 mischief jDgxH     
n.损害,伤害,危害;恶作剧,捣蛋,胡闹
参考例句:
  • Nobody took notice of the mischief of the matter. 没有人注意到这件事情所带来的危害。
  • He seems to intend mischief.看来他想捣蛋。
41 apprehended a58714d8af72af24c9ef953885c38a66     
逮捕,拘押( apprehend的过去式和过去分词 ); 理解
参考例句:
  • She apprehended the complicated law very quickly. 她很快理解了复杂的法律。
  • The police apprehended the criminal. 警察逮捕了罪犯。
42 wont peXzFP     
adj.习惯于;v.习惯;n.习惯
参考例句:
  • He was wont to say that children are lazy.他常常说小孩子们懒惰。
  • It is his wont to get up early.早起是他的习惯。
43 pointed Il8zB4     
adj.尖的,直截了当的
参考例句:
  • He gave me a very sharp pointed pencil.他给我一支削得非常尖的铅笔。
  • She wished to show Mrs.John Dashwood by this pointed invitation to her brother.她想通过对达茨伍德夫人提出直截了当的邀请向她的哥哥表示出来。
44 bind Vt8zi     
vt.捆,包扎;装订;约束;使凝固;vi.变硬
参考例句:
  • I will let the waiter bind up the parcel for you.我让服务生帮你把包裹包起来。
  • He wants a shirt that does not bind him.他要一件不使他觉得过紧的衬衫。
45 conspirators d40593710e3e511cb9bb9ec2b74bccc3     
n.共谋者,阴谋家( conspirator的名词复数 )
参考例句:
  • The conspirators took no part in the fighting which ensued. 密谋者没有参加随后发生的战斗。 来自《简明英汉词典》
  • The French conspirators were forced to escape very hurriedly. 法国同谋者被迫匆促逃亡。 来自辞典例句
46 breach 2sgzw     
n.违反,不履行;破裂;vt.冲破,攻破
参考例句:
  • We won't have any breach of discipline.我们不允许任何破坏纪律的现象。
  • He was sued for breach of contract.他因不履行合同而被起诉。
47 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。
48 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。
49 perverted baa3ff388a70c110935f711a8f95f768     
adj.不正当的v.滥用( pervert的过去式和过去分词 );腐蚀;败坏;使堕落
参考例句:
  • Some scientific discoveries have been perverted to create weapons of destruction. 某些科学发明被滥用来生产毁灭性武器。
  • sexual acts, normal and perverted 正常的和变态的性行为
50 deluded 7cff2ff368bbd8757f3c8daaf8eafd7f     
v.欺骗,哄骗( delude的过去式和过去分词 )
参考例句:
  • Don't be deluded into thinking that we are out of danger yet. 不要误以为我们已脱离危险。
  • She deluded everyone into following her. 她骗得每个人都听信她的。 来自《简明英汉词典》
51 sanguine dCOzF     
adj.充满希望的,乐观的,血红色的
参考例句:
  • He has a sanguine attitude to life.他对于人生有乐观的看法。
  • He is not very sanguine about our chances of success.他对我们成功的机会不太乐观。
52 Christians 28e6e30f94480962cc721493f76ca6c6     
n.基督教徒( Christian的名词复数 )
参考例句:
  • Christians of all denominations attended the conference. 基督教所有教派的人都出席了这次会议。
  • His novel about Jesus caused a furore among Christians. 他关于耶稣的小说激起了基督教徒的公愤。
53 abstain SVUzq     
v.自制,戒绝,弃权,避免
参考例句:
  • His doctor ordered him to abstain from beer and wine.他的医生嘱咐他戒酒。
  • Three Conservative MPs abstained in the vote.三位保守党下院议员投了弃权票。
54 grumbling grumbling     
adj. 喃喃鸣不平的, 出怨言的
参考例句:
  • She's always grumbling to me about how badly she's treated at work. 她总是向我抱怨她在工作中如何受亏待。
  • We didn't hear any grumbling about the food. 我们没听到过对食物的抱怨。
55 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。
56 prosecutor 6RXx1     
n.起诉人;检察官,公诉人
参考例句:
  • The defender argued down the prosecutor at the court.辩护人在法庭上驳倒了起诉人。
  • The prosecutor would tear your testimony to pieces.检查官会把你的证言驳得体无完肤。
57 burlesqued 06161780787289b3718c950f0909d99d     
v.(嘲弄地)模仿,(通过模仿)取笑( burlesque的过去式和过去分词 )
参考例句:
  • In his caricature, he burlesqued the mannerisms of his adversary. 他用漫画嘲弄他的对手矫揉造作的习气。 来自辞典例句
  • Sometimes his style burlesqued tragedy. 有时,他的风格使悲剧滑稽化了。 来自辞典例句
58 indictment ybdzt     
n.起诉;诉状
参考例句:
  • He handed up the indictment to the supreme court.他把起诉书送交最高法院。
  • They issued an indictment against them.他们起诉了他们。
59 consecutive DpPz0     
adj.连续的,联贯的,始终一贯的
参考例句:
  • It has rained for four consecutive days.已连续下了四天雨。
  • The policy of our Party is consecutive.我党的政策始终如一。
60 entirely entirely     
ad.全部地,完整地;完全地,彻底地
参考例句:
  • The fire was entirely caused by their neglect of duty. 那场火灾完全是由于他们失职而引起的。
  • His life was entirely given up to the educational work. 他的一生统统献给了教育工作。
61 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。
62 divergences 013507962bcd4e2c427ab01ddf4d94c8     
n.分叉( divergence的名词复数 );分歧;背离;离题
参考例句:
  • This overall figure conceals wide divergences between the main industrial countries. 这项综合数据掩盖了主要工业国家间的巨大分歧。 来自辞典例句
  • Inform Production Planner of any divergences from production plan. 生产计划有任何差异通知生产计划员。 来自互联网
63 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。
64 immortal 7kOyr     
adj.不朽的;永生的,不死的;神的
参考例句:
  • The wild cocoa tree is effectively immortal.野生可可树实际上是不会死的。
  • The heroes of the people are immortal!人民英雄永垂不朽!
65 metaphor o78zD     
n.隐喻,暗喻
参考例句:
  • Using metaphor,we say that computers have senses and a memory.打个比方,我们可以说计算机有感觉和记忆力。
  • In poetry the rose is often a metaphor for love.玫瑰在诗中通常作为爱的象征。
66 precisely zlWzUb     
adv.恰好,正好,精确地,细致地
参考例句:
  • It's precisely that sort of slick sales-talk that I mistrust.我不相信的正是那种油腔滑调的推销宣传。
  • The man adjusted very precisely.那个人调得很准。
67 harassed 50b529f688471b862d0991a96b6a1e55     
adj. 疲倦的,厌烦的 动词harass的过去式和过去分词
参考例句:
  • He has complained of being harassed by the police. 他投诉受到警方侵扰。
  • harassed mothers with their children 带着孩子的疲惫不堪的母亲们
68 wilderness SgrwS     
n.杳无人烟的一片陆地、水等,荒漠
参考例句:
  • She drove the herd of cattle through the wilderness.她赶着牛群穿过荒野。
  • Education in the wilderness is not a matter of monetary means.荒凉地区的教育不是钱财问题。
69 monotonous FwQyJ     
adj.单调的,一成不变的,使人厌倦的
参考例句:
  • She thought life in the small town was monotonous.她觉得小镇上的生活单调而乏味。
  • His articles are fixed in form and monotonous in content.他的文章千篇一律,一个调调儿。


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