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CHAPTER XV EPICTETUS’S GOSPEL
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I went somewhat unwillingly1 to the next day’s lecture. It would probably be interesting, I thought; but I could no longer deny that I was beginning to feel doubtful about that. And certainly I was more interested in Paul’s letters. Soon after I was seated, Glaucus came in. He looked worn and haggard, but there was no time to ask him questions. The subject of the lecture was, How are we to struggle with adversity? The answer was, By bearing in mind that death is no evil; that defamation2 is nothing but the noise of madmen; and that only the rich, the lords and rulers of the earth, are the subjects of tragedies. But the main point was that “the door” is always open: “Do not be more cowardly than children. The moment they are tired, they say, ‘I won’t play any more.’ Say you the same, ‘I won’t play any more.’ And be off. But if you stay, don’t keep on complaining.” This topic had become familiar. What followed, though not quite novel, interested me more, because it seemed to bear on the Jewish Law.

First came a general descant3 on the advantages of being absolutely free from fear. Why should a man fear? Had he not power over everything that might cause him fear? Then a pupil was supposed to ask for more rules of life, saying, “But give me commandments.” The reply was, “Why am I to give you commandments? Has not Zeus given you commandments? Has He not given and appointed for you what is your own, unhindered and unshackled; but what is not your own, hindered and shackled4? Well, then, what is the commandment? Of[137] what nature is the strict injunction with which you have come into the world from Zeus? It is this, ‘Keep in all ways the things that are yours, desire not the things that are for others’.… Having such suggestions and commands from Zeus, what further commands can you crave5 from me?” He finished this section of his discourse6 thus, “Bring these commandments, bring your preconceptions, bring the demonstrations7 of the philosophers, bring the words you have often heard and have often yourself spoken, read, and pondered.”

I could not feel sure whether “bring” meant “bring to bear on each point,” or “bring to your aid”; but, in either case, this conclusion, to me at least, was disappointing. “It is all very true,” I thought, “and strictly9 according to reason. We are sure we have ‘preconceptions.’ We are not sure that we receive strength, in this or that emergency, from any being except ourselves. And yet how tame—and, in emergencies, how flat and unhelpful—such an utterance10 as this appears in comparison with the oracle11 that the Christian12 believed he had heard from his Lord, ‘My grace is sufficient for thee. For Power is made perfect in weakness’!”

The rest of the lecture was more lively and expressed with more novelty, but old in substance—addressed to those who wanted to enjoy the best seats in the theatre of life but not to be squeezed by the crowd. His prescription13 was, “Don’t go to see it at all, man, and then you will not be squeezed. Or, if you like, go into the best seats, when the theatre is empty, and enjoy the sun there.” Then he added something that made my companion Glaucus shrug14 his shoulders and cease taking notes, “Remember always, We squeeze ourselves, we pinch ourselves. For example, we will suppose you are being reviled15. What is the harm in that? Why pinch yourself on that account? Go and revile16 a stone. What harm will you do the stone? Well then, when you are reviled, listen like a stone. And then what harm does the reviler17 do you?”

We went out together, Glaucus and I. I think I have said before that Glaucus had some troubles at that time in his home at Corinth, but of what kind I did not exactly know. “Silanus,” he said presently to me, with a bitter smile, “I am pinching[138] myself with my shoe.” “Then take it off,” said I. “By the immortal18 Gods,” he exclaimed, “I wish I could! But what if my shoe is the universe? What if it is?” He stopped. I replied at once, like a faithful disciple19 of Epictetus, “Not the universe, Glaucus, but your opinions about the universe.” “Well then,” said he, “my ‘opinions about the universe.’ What if my ‘opinions about the universe’ include ‘opinions about’ certain persons and things—home, father, mother, sister, and other such indifferent trifles? To put an imaginary case, could I by ‘taking off’ my ‘opinion about’ my father, take my father out of prison, or save him from death, or others from disgrace worse than death? No, Silanus, I am beginning to be a little tired of hearing ‘Remember always, You pinch yourselves.’ Often it is so. But not always. What say you?”

What ought I to have said? I knew exactly what was the correct thing to say. “In such cases, give up the game. The door is open. Do you say the universe pinches you? Then take off your shoe by going out of the universe.” This would have been the orthodox consistent answer. But I was inconsistent, not indeed in words, but in a heretical glance of sympathy, which Glaucus—I could see—interpreted rightly. We parted. As I walked slowly back to my rooms, I had leisure to reflect that the gospel of Epictetus had no power to strengthen Glaucus, and—I began to fear—no power to strengthen me, except to bear comparative trifles. It was not strong enough—at least in me—to stand up against the great and tragic20 calamities21 of human life.

With these thoughts, I sat down once more to study Paul’s epistles from the beginning. Once more (but now for the last time) I was led into a digression. It was the word “gospel” that thus dragged me away, coming upon me (in Paul’s first sentence) just when I had been deploring22 the failure of the “gospel” of Epictetus. Reading on, I found that Paul’s “gospel” had been “promised beforehand, through God’s prophets, in the holy scriptures24 concerning His son.” A little later, the writer said, “I am not ashamed of the gospel. For it is God’s power tending to salvation25 for every one that hath faith, Jew first, and then Greek. For God’s righteousness is[139] therein revealed, from faith tending to faith, even as it is written, ‘Now the righteous shall live by faith’.”

The next words surprised me by mentioning “God’s wrath26” as a part of the gospel: “For there is revealed therein God’s wrath from heaven against all ungodliness and unrighteousness of men that hold down the truth in unrighteousness.” But I immediately perceived that it might be regarded as “gospel” or “good tidings” to be informed that God does really feel “wrath” at unrighteousness, or injustice27, and that He will sooner or later judge and punish it. Accordingly I was not surprised to find Paul, soon afterwards, connecting “gospel” and “judging” thus: “In the day when God shall judge the secrets of men according to my gospel, through Jesus Christ.”

From this I perceived that Paul’s gospel promised a righteous judgment28 as well as immortality29. But how could it be proved that there would be this righteous judgment? Paul said that it was “revealed from faith to faith.” He added, “as it is written”; and a note in the margin30 of my MS. shewed me that he was referring to a certain prophet named Habakkuk. I unrolled the passage. It seemed that this Habakkuk was living in times when his nation was grievously oppressed. The oppressors were like fishermen catching31 the oppressed at their pleasure. The prophet, standing32 on a tower, said to the people, “Wait and have faith. The righteous shall live by faith.” Paul meant that if we would begin by having some faith in a righteous God, in spite of appearances on the surface of things, we should be helped to rise “from faith to more faith,” and consequently that we should “live”—that is have real life. Faith seemed to Paul needful for life. Life without faith seemed to him no real life but a living death.

As I read on, I saw that this kind of “faith” was regarded by Paul as the foundation of all righteousness. He quoted scripture23 thus, “Abraham had faith in God, and it was reckoned unto him for righteousness.” Then I remembered that he had quoted the same passage in writing to the Galatians, in order to prove to them that the seed of Abraham did not obtain righteousness by doing the works prescribed in the code of Moses, but by following in the faith of their forefather33. Now[140] this faith, in the case of Abraham, had seemed to me at first of a narrow and selfish nature:—“God will keep His promise to me, God will give me a child in my old age.” But Paul shewed that the promise concerned “all the nations of the earth,” and that Abraham was not selfish in his faith—any more than in his pleading with God for such righteous people as might be in Sodom and Gomorrah when he said, “Shall not the judge of all the earth do right?” This faith in God’s truth and righteous judgments34 was at the bottom of Paul’s gospel, and Paul taught that it was at the bottom of all righteousness both of Jews and Gentiles.

But here came a great difficulty and obstacle in the way of faith, because, when men departed from God’s righteousness, God Himself (so Paul taught) departed from them for a time, allowing them to do the unrighteousness that was in their hearts and to judge unjustly. For this cause (according to Paul) God introduced Law into the world, and especially the Law of Moses. The Law was brought in to represent His righteousness in a poor rough fashion, until the time should come when He would send into the world the real righteousness or justice, the real judge or spirit of judgment. Such a judge (according to Paul’s gospel) was Jesus Christ, judging the world already to some extent, but destined35 to judge it in complete righteousness, “in the day when God shall judge the secrets of men according to my gospel,” said Paul, “through Jesus Christ.”

At this point came the doctrine36 of the immortality of the soul, enabling Paul to say, “Wait, and you will see justice done”; whereas Epictetus was forced to say, in effect, “Justice will never be done,”—not at least what a plain man would call justice—“since the justice of this life was, is, and will be, oppression, and no second life is ever to exist.”

The only passage in which Epictetus (as far as I could recollect) described a good judge, was one in which the philosopher was supposed to hold a dialogue with the Censor37, or Judge, of Nicopolis. The man was an Epicurean; and Epictetus, after representing him as boasting that he was “a judge of the Greeks,” and that he could order imprisonment38 or flogging at[141] his discretion39, replied that this was coercing40, not judging. “Shew us,” said he, “the things that are unprofitable for us and we shall avoid them. Make us passionate41 imitators of yourself, as Socrates made men of himself. He was really a ruler of men. For he, above all others, so framed men that they subordinated to him their inclinations42, aversions, and impulses.”

This seemed to me, at first, a fine ideal of a spiritual judge. I contrasted it with Paul’s picture of the Lord as Judge taking vengeance43 in fire upon His enemies; and Epictetus seemed to have the advantage. But on consideration it appeared that Epictetus was confusing his hearers by passing suddenly from a judge to a ruler. According to his own account elsewhere, Socrates did not persuade a thousandth part of those to whom he addressed himself. On the other hand Paul distinguished44 two aspects of Christ. In one, He appeared as constraining45 His subjects to love Him and to become “passionate imitators” of Him. In the other, He appeared as a judge, making the guilty shrink from their own guilt46, and feel pain at their own sin, when the light of judgment reveals them to themselves. Paul spoke8 of “fire” according to the metaphors47 of the scriptures. He appeared to be describing the Supreme48 Judge as destroying the evil while purifying the good—as fire may destroy some things but purify others.

This was not the only occasion when the gospel of Epictetus seemed to me—not at first, but upon full consideration—inferior to the gospel of Paul in recognising facts fairly and fully49. For example, Paul, in the epistle I was now reading, adopted the ancient Jewish tradition that death came into the world as a result of the sin of the first man Adam. According to this view, death was a “curse.” Now Epictetus appeared to be directly attacking this doctrine when he spoke as follows, “If I knew that disease had been destined to come upon me at this very moment, I would rush towards it—just as my foot, if it had sense, would rush to defile50 itself in the mire51. Why are ears of corn created? Is it not that they may be parched52 and ripened53? And are they to be parched and ripened, and yet not reaped? Surely, then, if they had sense, the ears of wheat[142] ought not to pray never to be reaped. Nay54, this is nothing short of a curse upon wheat—never to be reaped! So you ought to know that it is nothing short of a curse upon men, not to die. It is all the same as not being ripened—not to be reaped.”

How much finer, thought I at first, is this doctrine of Epictetus than the doctrine of Paul! And how superstitious55 is that Hebrew story about a serpent, causing death to fall upon man as a curse from God! But coming back to the matter again after I read some way in the epistle, and thinking over what “death” meant to Epictetus and what it meant to Paul, I began to waver. For Epictetus thought that “death” meant being dissolved into the four elements. And how was this like “being ripened and reaped”? When corn is reaped, men get good from it. But when I am “reaped,” that is to say, distributed into my four elements, who will get any good from that? So, once more, the gospel of Epictetus, as compared with the gospel of Paul, seemed to be deficient56 not only in power but also in directness and clearness of statement.

It reminded me of the saying of Paul when he said that God sent him to preach the gospel “not in wisdom of word lest the cross of Christ should be made of no effect.” “Wisdom of word” appeared to mean “calling old facts by new names without revealing any new truth.” So far as I could understand the gospel of Epictetus, his language about my being “ripened and reaped” was like that other earlier promise that I should find “friends” in the four elements when I passed into them in the dissolution of death. It was all “wisdom of word.”



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1 unwillingly wjjwC     
adv.不情愿地
参考例句:
  • He submitted unwillingly to his mother. 他不情愿地屈服于他母亲。
  • Even when I call, he receives unwillingly. 即使我登门拜访,他也是很不情愿地接待我。
2 defamation FY3zV     
n.诽谤;中伤
参考例句:
  • Character defamation can be either oral or written.人格诽谤既可以是口头的也可以是书面的。
  • The company sued for defamation.这个公司因受到诽谤而提起诉讼。
3 descant wwUxN     
v.详论,絮说;n.高音部
参考例句:
  • You need not descant upon my shortcomings.你不必絮说我的缺点。
  • An elderly woman,arms crossed,sang the descant.一位双臂交叉的老妇人演唱了高音部。
4 shackled 915a38eca61d93140d07ef091110dab6     
给(某人)带上手铐或脚镣( shackle的过去式和过去分词 )
参考例句:
  • The hostage had been shackled to a radiator. 当时人质被铐在暖气片上。
  • He was shackled and in darkness of torment. 他被困在黑暗中备受煎熬。
5 crave fowzI     
vt.渴望得到,迫切需要,恳求,请求
参考例句:
  • Many young children crave attention.许多小孩子渴望得到关心。
  • You may be craving for some fresh air.你可能很想呼吸呼吸新鲜空气。
6 discourse 2lGz0     
n.论文,演说;谈话;话语;vi.讲述,著述
参考例句:
  • We'll discourse on the subject tonight.我们今晚要谈论这个问题。
  • He fell into discourse with the customers who were drinking at the counter.他和站在柜台旁的酒客谈了起来。
7 demonstrations 0922be6a2a3be4bdbebd28c620ab8f2d     
证明( demonstration的名词复数 ); 表明; 表达; 游行示威
参考例句:
  • Lectures will be interspersed with practical demonstrations. 讲课中将不时插入实际示范。
  • The new military government has banned strikes and demonstrations. 新的军人政府禁止罢工和示威活动。
8 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。
9 strictly GtNwe     
adv.严厉地,严格地;严密地
参考例句:
  • His doctor is dieting him strictly.他的医生严格规定他的饮食。
  • The guests were seated strictly in order of precedence.客人严格按照地位高低就座。
10 utterance dKczL     
n.用言语表达,话语,言语
参考例句:
  • This utterance of his was greeted with bursts of uproarious laughter.他的讲话引起阵阵哄然大笑。
  • My voice cleaves to my throat,and sob chokes my utterance.我的噪子哽咽,泣不成声。
11 oracle jJuxy     
n.神谕,神谕处,预言
参考例句:
  • In times of difficulty,she pray for an oracle to guide her.在困难的时候,她祈祷神谕来指引她。
  • It is a kind of oracle that often foretells things most important.它是一种内生性神谕,常常能预言最重要的事情。
12 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。
13 prescription u1vzA     
n.处方,开药;指示,规定
参考例句:
  • The physician made a prescription against sea- sickness for him.医生给他开了个治晕船的药方。
  • The drug is available on prescription only.这种药只能凭处方购买。
14 shrug Ry3w5     
v.耸肩(表示怀疑、冷漠、不知等)
参考例句:
  • With a shrug,he went out of the room.他耸一下肩,走出了房间。
  • I admire the way she is able to shrug off unfair criticism.我很佩服她能对错误的批评意见不予理会。
15 reviled b65337c26ca96545bc83e2c51be568cb     
v.辱骂,痛斥( revile的过去式和过去分词 )
参考例句:
  • The tramp reviled the man who drove him off. 流浪汉辱骂那位赶他走开的人。 来自《现代英汉综合大词典》
  • The old man reviled against corruption. 那老人痛斥了贪污舞弊。 来自《简明英汉词典》
16 revile hB3zW     
v.辱骂,谩骂
参考例句:
  • No man should reproach,revile,or slander another man.人们不应羞辱,辱骂或诽谤他人。|||Some Muslim communities in East Africa revile dogs because they believe that canines ate the body of the Prophet Muhammad.一些东非的穆斯林团体会辱骂狗,因为他们相信是它们吃了先知穆罕默德的尸体。
17 reviler c6b8193eb4a7c116054e3ba11a96e72c     
n.谩骂者;辱骂者,谩骂者
参考例句:
18 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!
19 disciple LPvzm     
n.信徒,门徒,追随者
参考例句:
  • Your disciple failed to welcome you.你的徒弟没能迎接你。
  • He was an ardent disciple of Gandhi.他是甘地的忠实信徒。
20 tragic inaw2     
adj.悲剧的,悲剧性的,悲惨的
参考例句:
  • The effect of the pollution on the beaches is absolutely tragic.污染海滩后果可悲。
  • Charles was a man doomed to tragic issues.查理是个注定不得善终的人。
21 calamities 16254f2ca47292404778d1804949fef6     
n.灾祸,灾难( calamity的名词复数 );不幸之事
参考例句:
  • They will only triumph by persevering in their struggle against natural calamities. 他们只有坚持与自然灾害搏斗,才能取得胜利。 来自《现代汉英综合大词典》
  • One moment's false security can bring a century of calamities. 图一时之苟安,贻百年之大患。 来自《现代汉英综合大词典》
22 deploring 626edc75f67b2310ef3eee7694915839     
v.悲叹,痛惜,强烈反对( deplore的现在分词 )
参考例句:
23 scripture WZUx4     
n.经文,圣书,手稿;Scripture:(常用复数)《圣经》,《圣经》中的一段
参考例句:
  • The scripture states that God did not want us to be alone.圣经指出上帝并不是想让我们独身一人生活。
  • They invoked Hindu scripture to justify their position.他们援引印度教的经文为他们的立场辩护。
24 scriptures 720536f64aa43a43453b1181a16638ad     
经文,圣典( scripture的名词复数 ); 经典
参考例句:
  • Here the apostle Peter affirms his belief that the Scriptures are 'inspired'. 使徒彼得在此表达了他相信《圣经》是通过默感写成的。
  • You won't find this moral precept in the scriptures. 你在《圣经》中找不到这种道德规范。
25 salvation nC2zC     
n.(尤指基督)救世,超度,拯救,解困
参考例句:
  • Salvation lay in political reform.解救办法在于政治改革。
  • Christians hope and pray for salvation.基督教徒希望并祈祷灵魂得救。
26 wrath nVNzv     
n.愤怒,愤慨,暴怒
参考例句:
  • His silence marked his wrath. 他的沉默表明了他的愤怒。
  • The wrath of the people is now aroused. 人们被激怒了。
27 injustice O45yL     
n.非正义,不公正,不公平,侵犯(别人的)权利
参考例句:
  • They complained of injustice in the way they had been treated.他们抱怨受到不公平的对待。
  • All his life he has been struggling against injustice.他一生都在与不公正现象作斗争。
28 judgment e3xxC     
n.审判;判断力,识别力,看法,意见
参考例句:
  • The chairman flatters himself on his judgment of people.主席自认为他审视人比别人高明。
  • He's a man of excellent judgment.他眼力过人。
29 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。
30 margin 67Mzp     
n.页边空白;差额;余地,余裕;边,边缘
参考例句:
  • We allowed a margin of 20 minutes in catching the train.我们有20分钟的余地赶火车。
  • The village is situated at the margin of a forest.村子位于森林的边缘。
31 catching cwVztY     
adj.易传染的,有魅力的,迷人的,接住
参考例句:
  • There are those who think eczema is catching.有人就是认为湿疹会传染。
  • Enthusiasm is very catching.热情非常富有感染力。
32 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。
33 forefather Ci7xu     
n.祖先;前辈
参考例句:
  • What we are doing today is something never dreamed of by our forefather.我们今天正在做的是我们祖先所不敢想的。
  • These are the customs of forefather hand down to us.这些都是先辈传给你们的习俗。
34 judgments 2a483d435ecb48acb69a6f4c4dd1a836     
判断( judgment的名词复数 ); 鉴定; 评价; 审判
参考例句:
  • A peculiar austerity marked his judgments of modern life. 他对现代生活的批评带着一种特殊的苛刻。
  • He is swift with his judgments. 他判断迅速。
35 destined Dunznz     
adj.命中注定的;(for)以…为目的地的
参考例句:
  • It was destined that they would marry.他们结婚是缘分。
  • The shipment is destined for America.这批货物将运往美国。
36 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。
37 censor GrDz7     
n./vt.审查,审查员;删改
参考例句:
  • The film has not been viewed by the censor.这部影片还未经审查人员审查。
  • The play was banned by the censor.该剧本被查禁了。
38 imprisonment I9Uxk     
n.关押,监禁,坐牢
参考例句:
  • His sentence was commuted from death to life imprisonment.他的判决由死刑减为无期徒刑。
  • He was sentenced to one year's imprisonment for committing bigamy.他因为犯重婚罪被判入狱一年。
39 discretion FZQzm     
n.谨慎;随意处理
参考例句:
  • You must show discretion in choosing your friend.你择友时必须慎重。
  • Please use your best discretion to handle the matter.请慎重处理此事。
40 coercing ed7ef81e2951ec8e292151785438e904     
v.迫使做( coerce的现在分词 );强迫;(以武力、惩罚、威胁等手段)控制;支配
参考例句:
  • All of the children had atopic dermatis coercing at least 20% of their body surface area. 所有的患儿体表有超过20%的遗传性过敏症皮炎感染。 来自互联网
  • I assured him that we had no intention of coercing Israel in response a Soviet threat. 我向他保证,我们无意强迫以色列对苏联的威胁做出反映。 来自互联网
41 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。
42 inclinations 3f0608fe3c993220a0f40364147caa7b     
倾向( inclination的名词复数 ); 倾斜; 爱好; 斜坡
参考例句:
  • She has artistic inclinations. 她有艺术爱好。
  • I've no inclinations towards life as a doctor. 我的志趣不是行医。
43 vengeance wL6zs     
n.报复,报仇,复仇
参考例句:
  • He swore vengeance against the men who murdered his father.他发誓要向那些杀害他父亲的人报仇。
  • For years he brooded vengeance.多年来他一直在盘算报仇。
44 distinguished wu9z3v     
adj.卓越的,杰出的,著名的
参考例句:
  • Elephants are distinguished from other animals by their long noses.大象以其长长的鼻子显示出与其他动物的不同。
  • A banquet was given in honor of the distinguished guests.宴会是为了向贵宾们致敬而举行的。
45 constraining cc35429b91ea67e2478332bc4d1c3be7     
强迫( constrain的现在分词 ); 强使; 限制; 约束
参考例句:
  • He was constraining his mind not to wander from the task. 他克制着不让思想在工作时开小差。
  • The most constraining resource in all of these cases is venture capital. 在所有这些情况下最受限制的资源便是投入资本。
46 guilt 9e6xr     
n.犯罪;内疚;过失,罪责
参考例句:
  • She tried to cover up her guilt by lying.她企图用谎言掩饰自己的罪行。
  • Don't lay a guilt trip on your child about schoolwork.别因为功课责备孩子而使他觉得很内疚。
47 metaphors 83e73a88f6ce7dc55e75641ff9fe3c41     
隐喻( metaphor的名词复数 )
参考例句:
  • I can only represent it to you by metaphors. 我只能用隐喻来向你描述它。
  • Thus, She's an angel and He's a lion in battle are metaphors. 因此她是天使,他是雄狮都是比喻说法。
48 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。
49 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。
50 defile e9tyq     
v.弄污,弄脏;n.(山间)小道
参考例句:
  • Don't defile the land of our ancestors!再不要污染我们先祖们的大地!
  • We respect the faith of Islam, even as we fight those whose actions defile that faith.我们尊重伊斯兰教的信仰,并与玷污伊斯兰教的信仰的行为作斗争。
51 mire 57ZzT     
n.泥沼,泥泞;v.使...陷于泥泞,使...陷入困境
参考例句:
  • I don't want my son's good name dragged through the mire.我不想使我儿子的名誉扫地。
  • He has rescued me from the mire of misery.他把我从苦海里救了出来。
52 parched 2mbzMK     
adj.焦干的;极渴的;v.(使)焦干
参考例句:
  • Hot winds parched the crops.热风使庄稼干透了。
  • The land in this region is rather dry and parched.这片土地十分干燥。
53 ripened 8ec8cef64426d262ecd7a78735a153dc     
v.成熟,使熟( ripen的过去式和过去分词 )
参考例句:
  • They're collecting the ripened reddish berries. 他们正采集熟了的淡红草莓。 来自《简明英汉词典》
  • The branches bent low with ripened fruits. 成熟的果实压弯了树枝。 来自《现代汉英综合大词典》
54 nay unjzAQ     
adv.不;n.反对票,投反对票者
参考例句:
  • He was grateful for and proud of his son's remarkable,nay,unique performance.他为儿子出色的,不,应该是独一无二的表演心怀感激和骄傲。
  • Long essays,nay,whole books have been written on this.许多长篇大论的文章,不,应该说是整部整部的书都是关于这件事的。
55 superstitious BHEzf     
adj.迷信的
参考例句:
  • They aim to deliver the people who are in bondage to superstitious belief.他们的目的在于解脱那些受迷信束缚的人。
  • These superstitious practices should be abolished as soon as possible.这些迷信做法应尽早取消。
56 deficient Cmszv     
adj.不足的,不充份的,有缺陷的
参考例句:
  • The crops are suffering from deficient rain.庄稼因雨量不足而遭受损害。
  • I always have been deficient in selfconfidence and decision.我向来缺乏自信和果断。


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