A pure conscience is the profoundest source of this delightful calm. Without it, we shall attempt in vain to veil our faults from ourselves, or to listen only to the voice of adulation. An interior witness must testify that we have sometimes sought occasions to be useful; and that we have always welcomed those who offered us opportunities to do good.
Another condition equally necessary is to close the heart against unregulated ambition. I am well aware, in laying down this precept10, that I shall be deemed an idle dreamer. If you are convinced beyond argument that there is nothing worth seeking in life but distinctions and honors, you may close my book. If you are ready to receive these brilliant illusions when they come unsought, and return to the repose11 of your heart should you obtain them not, you may pursue the reading of my lessons.
Do not fear that I am about to announce trite12 truths touching13 the vices14 which ambition brings in its train, and the shameful15 actions and base measures by which it proposes to elevate its aspirant16. Why should I declaim in common-place against ambition when I have truths to offer so pressing, simple and self-evident?
To consecrate17 to true enjoyment18 as many days as possible, to lose in disquieting19 desires as few moments as we may, these are the elements of my philosophy.[53] The world, on the other hand, incessantly20 repeats, ‘Shine—ascend high places—bind fortune to your chariot wheels;’ the multitude listen, and consume life in tormenting22 desires which end in disappointment. I say to my disciple24, make your pursuit, whatever it be, a source of present enjoyment, and be happy without delay. But the cry of objection reaches me, ‘would you wish him to vegetate25 in obscurity and never transcend26 the limits of the narrow circle in which he was born?’ I would have him enjoy the self-respect of conscious usefulness, and taste all the innocent pleasures of the senses, the heart, mind and understanding. Farther than these, I see nothing but the miserable27 inquietudes of vanity. I admit that the pleasures of gratified ambition are high flavored and intoxicating29; but compelled to choose among enjoyments30 which cannot all be tasted together, I balance the delights which they spread over life with the pains which it must cost to obtain them. If I incline to ambition, I must fly privacy and my retreat; and renounce31 the pleasures which my family, friends and free pursuits daily renew. I must no longer inhabit the paradise of my pleasant dreams. Abandoning the simple and sincere enjoyments of obscurity, I abandon repose and independence.
Suppose I obtain those honors of which the distant brilliancy dazzles my vision, what destiny can I propose to myself? How long can I enjoy my honors? Besieged32 by incessant21 alarm, through fear of losing them, how often shall I sigh over the ill-judged exchange by which I bartered33 peace and privacy for them? Number all the truly happy days of the ambitious—they are those in which, forming his projects, and, in his imagination,[54] removing the obstacles that lie in his way, he embellishes34 his career with the illusions of his fancy. Too often the desired objects, which in the distance glittered in his eyes, resemble those paintings which, seen from afar, present enchanting35 scenery, but offer only revolting views when beheld36 close at hand.
I wish to avoid the usual exaggeration upon these subjects. Moralists deceive us when painting the contrast between the virtues and the vices; they assign unmingled felicity to the one, and absolute misery37 to the other. I am sensible that even in his deepest inquietudes, and notwithstanding his desires and regrets, the votary38 of ambition still has his moments of intoxicating pleasure. It is not this alone, but happiness we seek. If we wish only to toil39 up the heights of ambition to enjoy the dignities of the summit, counsels are useless. If we ask for nothing more than pleasures, they may be varied40 to infinity41, and be found pervading42 all situations in forms appropriate to all characters. This hypocrite, that victim of envy, yonder miser28, do they experience, the moralist will ask, nothing but torment23? Mark the misanthrope43 who incessantly repeats that in a world peopled with perverse44 beings and malign45 spirits, existence is an odious46 burden. This man, notwithstanding, finds his pleasures in a world which he affects so to detest47. Every invective48 which he throws out against it, is a eulogy49 reflected back upon himself. He rises in his own estimation in proportion as he debases others, and finds in himself all the qualities which he makes them want. Does he meet with a partisan50 of his principles? how delightful for two misanthropes51 to communicate their discoveries, and to make a joint52 war of sarcasm53 upon the[55] human race! Does he find an antagonist54? he experiences a charm in controverting55 him. Besides, as in vilifying56 human nature, no one can want either facts or arguments to present it in hues57 sufficiently58 dark, in the complacency of conscious triumph, he terminates his war of words.
The votary of ambition not only has pleasures which are often dazzling, but perhaps enjoyments not within the ordinary ken59, which require profound observation. The ardent60 aspiration61 after success gives a charm to efforts in the struggle which would otherwise present only unmixed bitterness. Acts in themselves vile62, ridiculous, or revolting, contemplated64 as means essential to a proposed end, lose their meanness and tendency to lessen65 self-respect. It is possible, in this view, that even extraordinary humiliations may inspire the ambitious with a sort of pride, in the consciousness that he has strength to stoop to them for his purposes. In fine, it is too true that pleasure may be found in the most capricious aberrations66, the most shameful vices, and the most atrocious crimes.
It will be seen that I abandon most of the trite declamation67 against ambition. I touch not on its long inquietudes, its inevitable68 torments69, exacerbated70 a hundred fold, if their victim preserve degrees of mental elevation and remains71 of moral sentiment. Life passes pleasantly among men who have just views, upright hearts and frank manners, the true elements of greatness and enjoyment. Surrounded by such minds, we respire, as it were, a free and an empyrean atmosphere. Yield yourself to the empire of ambition; and in all countries, and in all time, you condemn72 yourself to live surrounded by greedy, unquiet, false and vindictive73 intriguers, gnashing[56] their teeth at all success in which they had no agency. All that encircle you unite insolence74 and baseness.
Those who envy authority and office are worthy75 of commiseration76. Men in power are happy, they think. They have but to wish, and it is accomplished77. The epitaph of the Swedish minister is sublime78, and the index of a great truth. He had run the career of power and fortune with success. When near the period of his death, he ordered this inscription79 for his tomb: Tandem80 Felix. At last I am happy.
We never leave the society of the great as we entered it. We have become either better or more perverse. Inexperience is easily dazzled with the superficial splendor81. For a man of disciplined mind and a character of energy, it is the most useful of schools. Here he tests and confirms his principles. Here he observes, sometimes with terror, sometimes with disgust, the melancholy82 results of the seductive passions. He here sees those who seem to have reached all their aims enjoying the repose of happy privacy. I anticipate the objection, ‘that this is all absurdity83; that not one will be so convinced of his misery as to resign his power and descend84 from his elevation to that obscurity for which he sighs.’ I believe it; and I see in this a deeper shade in his misery. He has so long experienced the pernicious excitement of this splendid torment, that he can no longer exist in repose.
Such is the lot of erring85 humanity, that the world naturally associates glory and happiness with ambition, and sees not that the association is formed by our own mental feebleness. To rise above vulgar errors and the common train of thinking, to form sage principles, and, still more, to have the courage and decision to follow[57] them, this is the proof of real force of character. But, to feel the need of dazzling the vulgar, to be willing to creep in order to rise, to struggle and dispute for trinkets, this is the common standard by which the multitude estimate a great mind.
Philosophers are accused of having presented grandeur86 under an unfavorable aspect in order to console themselves for not having enjoyed it. History reads us another lesson. Aristotle instructed the son of Philip. Plato was received at the courts of kings. Cicero received the title of ‘father of his country’ by a decree of the senate. Boethius, thrice clad with the consular87 purple, when his locks were hoary88, was dragged to a dungeon89. He wrote ‘the consolations90 inspired by philosophy,’ and laid down his book at the foot of the scaffold. Marcus Aurelius honored the throne of the world by those modest virtues which shone still brighter in obscurity. Fenelon was raised to the highest dignities only to experience their bitterness, and, like his great predecessor91, to owe his glory and his happy days only to wisdom and retirement92. Franklin will be remembered in all time, not as the governor, legislator and ambassador, but as having trained himself to his admirable philosophy of common sense amidst the laborious93 occupations of a printer.
The certainty of acquiring the self-respect of conscious usefulness, a certainty which the great can seldom have, ought alone to determine a wise man to quit his obscurity. But if the emoluments94 and honors of a high station seduce95 us, let us value our independence and let us not exchange treasures for tinsel.
We have freedom to avoid every culpable96 action, and[58] to contemplate63 with pity the chimeras97 of ambition. Let us see if in misfortune we can preserve tranquillity of mind.
点击收听单词发音
1 tranquillity | |
n. 平静, 安静 | |
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2 estranged | |
adj.疏远的,分离的 | |
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3 elevation | |
n.高度;海拔;高地;上升;提高 | |
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4 inaccessible | |
adj.达不到的,难接近的 | |
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5 virtues | |
美德( virtue的名词复数 ); 德行; 优点; 长处 | |
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6 indifference | |
n.不感兴趣,不关心,冷淡,不在乎 | |
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7 delightful | |
adj.令人高兴的,使人快乐的 | |
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8 meditate | |
v.想,考虑,(尤指宗教上的)沉思,冥想 | |
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9 sage | |
n.圣人,哲人;adj.贤明的,明智的 | |
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10 precept | |
n.戒律;格言 | |
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11 repose | |
v.(使)休息;n.安息 | |
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12 trite | |
adj.陈腐的 | |
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13 touching | |
adj.动人的,使人感伤的 | |
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14 vices | |
缺陷( vice的名词复数 ); 恶习; 不道德行为; 台钳 | |
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15 shameful | |
adj.可耻的,不道德的 | |
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16 aspirant | |
n.热望者;adj.渴望的 | |
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17 consecrate | |
v.使圣化,奉…为神圣;尊崇;奉献 | |
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18 enjoyment | |
n.乐趣;享有;享用 | |
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19 disquieting | |
adj.令人不安的,令人不平静的v.使不安,使忧虑,使烦恼( disquiet的现在分词 ) | |
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20 incessantly | |
ad.不停地 | |
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21 incessant | |
adj.不停的,连续的 | |
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22 tormenting | |
使痛苦的,使苦恼的 | |
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23 torment | |
n.折磨;令人痛苦的东西(人);vt.折磨;纠缠 | |
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24 disciple | |
n.信徒,门徒,追随者 | |
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25 vegetate | |
v.无所事事地过活 | |
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26 transcend | |
vt.超出,超越(理性等)的范围 | |
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27 miserable | |
adj.悲惨的,痛苦的;可怜的,糟糕的 | |
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28 miser | |
n.守财奴,吝啬鬼 (adj.miserly) | |
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29 intoxicating | |
a. 醉人的,使人兴奋的 | |
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30 enjoyments | |
愉快( enjoyment的名词复数 ); 令人愉快的事物; 享有; 享受 | |
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31 renounce | |
v.放弃;拒绝承认,宣布与…断绝关系 | |
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32 besieged | |
包围,围困,围攻( besiege的过去式和过去分词 ) | |
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33 bartered | |
v.作物物交换,以货换货( barter的过去式和过去分词 ) | |
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34 embellishes | |
v.美化( embellish的第三人称单数 );装饰;修饰;润色 | |
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35 enchanting | |
a.讨人喜欢的 | |
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36 beheld | |
v.看,注视( behold的过去式和过去分词 );瞧;看呀;(叙述中用于引出某人意外的出现)哎哟 | |
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37 misery | |
n.痛苦,苦恼,苦难;悲惨的境遇,贫苦 | |
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38 votary | |
n.崇拜者;爱好者;adj.誓约的,立誓任圣职的 | |
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39 toil | |
vi.辛劳工作,艰难地行动;n.苦工,难事 | |
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40 varied | |
adj.多样的,多变化的 | |
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41 infinity | |
n.无限,无穷,大量 | |
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42 pervading | |
v.遍及,弥漫( pervade的现在分词 ) | |
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43 misanthrope | |
n.恨人类的人;厌世者 | |
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44 perverse | |
adj.刚愎的;坚持错误的,行为反常的 | |
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45 malign | |
adj.有害的;恶性的;恶意的;v.诽谤,诬蔑 | |
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46 odious | |
adj.可憎的,讨厌的 | |
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47 detest | |
vt.痛恨,憎恶 | |
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48 invective | |
n.痛骂,恶意抨击 | |
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49 eulogy | |
n.颂词;颂扬 | |
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50 partisan | |
adj.党派性的;游击队的;n.游击队员;党徒 | |
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51 misanthropes | |
n.厌恶人类者( misanthrope的名词复数 ) | |
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52 joint | |
adj.联合的,共同的;n.关节,接合处;v.连接,贴合 | |
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53 sarcasm | |
n.讥讽,讽刺,嘲弄,反话 (adj.sarcastic) | |
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54 antagonist | |
n.敌人,对抗者,对手 | |
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55 controverting | |
v.争论,反驳,否定( controvert的现在分词 ) | |
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56 vilifying | |
v.中伤,诽谤( vilify的现在分词 ) | |
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57 hues | |
色彩( hue的名词复数 ); 色调; 信仰; 观点 | |
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58 sufficiently | |
adv.足够地,充分地 | |
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59 ken | |
n.视野,知识领域 | |
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60 ardent | |
adj.热情的,热烈的,强烈的,烈性的 | |
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61 aspiration | |
n.志向,志趣抱负;渴望;(语)送气音;吸出 | |
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62 vile | |
adj.卑鄙的,可耻的,邪恶的;坏透的 | |
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63 contemplate | |
vt.盘算,计议;周密考虑;注视,凝视 | |
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64 contemplated | |
adj. 预期的 动词contemplate的过去分词形式 | |
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65 lessen | |
vt.减少,减轻;缩小 | |
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66 aberrations | |
n.偏差( aberration的名词复数 );差错;脱离常规;心理失常 | |
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67 declamation | |
n. 雄辩,高调 | |
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68 inevitable | |
adj.不可避免的,必然发生的 | |
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69 torments | |
(肉体或精神上的)折磨,痛苦( torment的名词复数 ); 造成痛苦的事物[人] | |
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70 exacerbated | |
v.使恶化,使加重( exacerbate的过去式和过去分词 ) | |
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71 remains | |
n.剩余物,残留物;遗体,遗迹 | |
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72 condemn | |
vt.谴责,指责;宣判(罪犯),判刑 | |
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73 vindictive | |
adj.有报仇心的,怀恨的,惩罚的 | |
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74 insolence | |
n.傲慢;无礼;厚颜;傲慢的态度 | |
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75 worthy | |
adj.(of)值得的,配得上的;有价值的 | |
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76 commiseration | |
n.怜悯,同情 | |
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77 accomplished | |
adj.有才艺的;有造诣的;达到了的 | |
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78 sublime | |
adj.崇高的,伟大的;极度的,不顾后果的 | |
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79 inscription | |
n.(尤指石块上的)刻印文字,铭文,碑文 | |
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80 tandem | |
n.同时发生;配合;adv.一个跟着一个地;纵排地;adj.(两匹马)前后纵列的 | |
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81 splendor | |
n.光彩;壮丽,华丽;显赫,辉煌 | |
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82 melancholy | |
n.忧郁,愁思;adj.令人感伤(沮丧)的,忧郁的 | |
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83 absurdity | |
n.荒谬,愚蠢;谬论 | |
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84 descend | |
vt./vi.传下来,下来,下降 | |
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85 erring | |
做错事的,错误的 | |
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86 grandeur | |
n.伟大,崇高,宏伟,庄严,豪华 | |
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87 consular | |
a.领事的 | |
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88 hoary | |
adj.古老的;鬓发斑白的 | |
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89 dungeon | |
n.地牢,土牢 | |
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90 consolations | |
n.安慰,慰问( consolation的名词复数 );起安慰作用的人(或事物) | |
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91 predecessor | |
n.前辈,前任 | |
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92 retirement | |
n.退休,退职 | |
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93 laborious | |
adj.吃力的,努力的,不流畅 | |
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94 emoluments | |
n.报酬,薪水( emolument的名词复数 ) | |
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95 seduce | |
vt.勾引,诱奸,诱惑,引诱 | |
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96 culpable | |
adj.有罪的,该受谴责的 | |
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97 chimeras | |
n.(由几种动物的各部分构成的)假想的怪兽( chimera的名词复数 );不可能实现的想法;幻想;妄想 | |
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