The greater portion of men, I admit, exaggerating their regrets, pay a tribute of dissembled grief rather to opinion, than to nature; and cold declamation17 and frivolous18 distractions19 are sufficient to console them. But the orators20 of consolation sometimes press their lessons on hearts which are really bleeding. Let such groan at liberty, and attempt not to contradict nature. Solitude21 may exalt22 the imagination; but it also inspires consoling ideas. In the silence of its refuge the desolate23 mourner brings himself to a nearer communion with him he regrets. He invokes24, sees, and addresses him. Grief is more ingenious than we imagine in finding consolation, and has learned to employ different remedies according as the wounds are slight or deep. Two persons have each lost a dear friend. The one studiously avoids the places where he used to meet his friend. The other repairs to his desolate haunts, and surrounding himself by monuments associated with his memory, he seeks, if I may so say, to restore him to life.
The death of a beloved wife is, perhaps, the most inconsolable of evils. Let this follow a series of other misfortunes, and it so effaces25 their remembrance that the sufferer feels he has not until then known real grief.[60] But if this affliction be one under which our strength is broken, let it be the only one to obtain this fatal triumph. Under all other misfortunes we may find in ourselves resources for sustaining them; and may invariably either evade26 or assuage them, or mitigate27 their bitterness by resignation.
Moralists have expatiated28 upon the manner in which a sage29 ought to contemplate30 the evils of life. Instead of subscribing31 to their trite32 maxims33, often more imposing35 than practicable, I sketch36 a summary of my philosophy. I caution the feeble and erring38 beings that surround me, not to dream of unmixed happiness. I invite them to partake promptly39 of all innocent pleasures. The evils too often appended to them may follow. Know nothing of those which have no existence except in opinion. Struggle with courage to escape all that may be evaded40. But if it become inevitable41 to meet them, let resignation, closing your eyes on the past, secure the repose42 of patient endurance when happiness exists for you no longer.
Permit me to give these ideas some development. If I may believe the most prevalent modern philosophy, tranquillity43 of mind is the result of organization, or temperament44, and of circumstances. It is the burden of my inculcation, that it may be of our own procuring45; and that we owe it still more to the masculine exercise of our reason, discipline, and mental energy, than to our temperament or condition.
We have reason to deplore that unhappy being, who, yielding to dreams of pleasure, forgets to forearm himself against a fatal awakening46. The history of great political convulsions, and, more than all, that of the[61] French revolution furnishes impressive examples of this spectacle. It offers more than one instance, in the feebler sex, of persons, who seemed created only to respire happiness. To the advantages of youth, talent and beauty, were united the most exalted47 rank, and wealth, pleasure and power, apparently48 to the extent of their wishes. To the dazzling fascination49, with which a brilliant crowd surrounded their inexperience, many of them united the richer domestic enjoyments51 of the wife and mother. In the midst of their illusions, the revolutionary shout struck their ear, like a thunderstroke. Executioners bade them ascend52 the scaffold.[12]
These great catastrophes53, I know, are rare. But there will never cease to be sorrows, which will receive their last bitterness only in death. They are all too painful to be sustained, unless they have been wisely foreseen. Let us think of misfortune, as of certain characters, with whom our lot may one day compel us to consort54.
It is novelty alone, which gives our emotions extreme keenness. Whoever has strength of character, may learn to endure anything. The red men of the American wilderness55 are most impressive examples of this truth. Time, however, is the most efficacious teacher of the lesson of endurance. Poussin, in his painting of Eudomidas, has delineated the human heart with fidelity56. The young girl of the piece abandons herself to despair. Half stretched upon the earth, her head falls supinely on the knees of the aged57 mother of the dying. This mother is sitting. Her attitude announces mingled58 meditation59 and grief. Amidst her tears, we trace firmness on her visage. One of the two women is taking her first[62] lesson of misery60. The other has already passed through a long apprenticeship61 of grief.[13]
Reflection imparts anticipated experience. It takes from misery that air of novelty, which renders it terrible. When a wise man experiences a reverse, his new position has been foreseen. He has measured the sorrows, and prepared the consolations62. Into whatever scene of trial he is brought, he will show in no one the embarrassment63 of a stranger.
Taught to be conscious that we are feeble combatants, thrown upon an arena64 of strife65, let us not calculate that destiny has no blows in store for us. Let us prepare for wounds, painful and slow to heal. Let us blunt the darts66 of misfortune in advance. Then, if they strike they will not penetrate67 so deep. But in premeditating the trials, which may be in reserve for our courage, let not anticipated solicitude69 disturb the present. Of all mental efforts, foresight70 is the most difficult to regulate. If we have it not, we fall into reverses unprepared. If we exercise it too far, we are perpetually miserable71 by anticipation72.
The philosopher prepares himself for contingent73 perils75 by processes which impart a keener pleasure to present enjoyment50. He better understands the value of the moments of joy, and learns to dispel76 the fears, which might mar37 their tranquillity. That is a gloomy wisdom, which condemns77 the precepts that invite us to draw, from the uncertainty78 of our lot, a motive79 to embellish80 the moment of actual happiness. Transient beings, around whom everything is changing and in motion, adopt my maxims. Let us aid those who surround us, to put them in practice. Let us render those who[63] are happy today more happy. Tomorrow the opportunity may have passed forever.
As though nature had not sowed sufficient sorrows in our path during our short career, we have added to the mass by our own invention. The offspring of our vanity and puerile81 prejudices, these factitious pains seem sometimes more difficult to support, than real evils. A warrior82, who has shown fearless courage in the deadly breach83, has passed a sleepless84 night, because he was not invited to a party, or a feast; or because a riband, or a diploma has not been added to the many, with which he is already decorated. I had been informed, that the wife and son of a distinguished85 acquaintance were dangerously sick. I met him pale, and thoughtful. I was meditating68, how to give him hope in regard to the objects of his supposed anxiety. While I was hesitating how to address him, he made known the subject of his real inquietude. He was in expectation of a high employment. The man of power, in whose hand was the gift, had just received him coldly a second time. He was anxiously calculating his remaining chances, and striving to divine the causes of his discouraging reception.
To avoid such ridiculous agonies, let us adopt a maxim34, not the less true, because the phrase, in which I express it, may seem trivial. Three quarters and half the remaining quarter of our vexations are not worth wasting a thought upon their cause. I add, that even in expectations which appear important, we ought to fear trusting too little to chance. The order of events, which we call by this name, is often more sage than any that human calculation can arrange. If it decides[64] in a manner which at first view seems greatly against us, let us defer86 our accusations87, until we have more thoroughly88 tested the event. I have met a man, who had long been an aspirant89 for a certain place, with a radiant countenance90, having just obtained it. Three months afterwards, he would have purchased at any price the power of recalling events. I have seen another friend in desolation, because he could not obtain the hand of the daughter of a man, whose enterprises promised an immense fortune. He had been rejected. The speculations92 of her father all failed; and the reputation of his integrity and good faith with them. The despairing lover would have shared the poverty and disgrace of a helpless family; and would have been tormented93, besides, with an incompatible94 union, of itself sufficient to have rendered him miserable in the midst of all the expected prosperity. One event is contemplated95 with a charmed eye; another with despair. The issue alone can declare, which of the two we ought to have desired.
I grant, that we are surrounded by real dangers. I pretend not to be above suffering; and I attach no merit to becoming the reckless dupe of men or chance. The highest philosophy is at the same time the most simple and practicable. There is no error more common than one, which is taken for profound wisdom. Most men look too deep for the springs of events, and the motives96 of action. In many alternatives, we shall be most wise in giving the reins97 to chance. When we are menaced by an evident peril74, let us summon all our energy, and courageously98 struggle to ward91 it off. If, after all, neither wisdom can evade it, nor bravery vanquish99 it,[65] let us see, how true wisdom ordains100 us to sustain it.
How many are ignorant of the value of resignation, or confound it with weakness! The courage of resignation is, perhaps, the most high and rare of all the forms of that virtue14. Man received the gift directly from the Author of his being. His desires, inquietudes, misguided opinions, the fruits of an ambitious and incongruous education, have weakened its force in the soul. Who can read the anecdote101 of the American wilderness without thrilling emotion? An Indian, descending102 the Niagara river, was drawn103 into the rapids above the sublime104 cataract105. The nursling of the desert rowed with incredible vigor106 at first, in an intense struggle for life. Seeing his efforts useless, he dropped his oars107, sung his death song, and floated in calmness down the abyss. His example is worthy108 of imitation. While there is hope, let us nerve all our force, to avail ourselves of all the chances it suggests. When hope ceases, and the peril must be braved, wisdom counsels calm resignation.[14]
In regard to unconquerable evils, the true doctrine2 is not vain resistance, but profound submission109. It conceals110 the outline of what we have to suffer, as with a veil. It hastens to bring us the fruit of consoling time. It opens our eyes to a clearer view of the possessions which remain to us. It precedes hope, as twilight111 ushers112 in the day.
It is by laying down certain well ascertained113 principles of conduct, and re-examining them every day, that a new empire is given to reason, and that we learn to select the most eligible114 point in all situations in life. The[66] Greek philosophers were, incontestably, the men, who best understood the art of becoming happy. Their studies led them to the unwearied contemplation of the true good, the advantages of elevation115 of mind, the danger of the passions, and a calm submission to inevitable ills. Such were the habitual116 subjects of their meditations117 and discourses118. They suffered less from the evils of life, only because they cultivated habits of profound reflection.
Among the moderns, in pursuit of happiness, some study only to multiply their physical enjoyments; and limited to gross sensations, differ little from brutes119, except in discoursing120 about what they eat. Others, higher in the scale of thought, cultivate the pleasures of literature and the fine arts. But disciplining but a single class of their powers, with a view to distinguish themselves from the vulgar, they are not always more happy. True philosophy is chiefly conversant121 about that kind of acquisition, which pre?minently constitutes the rational man, forms his reason, and places him, as a master, in the midst of an unreflecting world surrounded by children full of ignorance and fatuity122.
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1 precepts | |
n.规诫,戒律,箴言( precept的名词复数 ) | |
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2 doctrine | |
n.教义;主义;学说 | |
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3 doctrines | |
n.教条( doctrine的名词复数 );教义;学说;(政府政策的)正式声明 | |
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4 groan | |
vi./n.呻吟,抱怨;(发出)呻吟般的声音 | |
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5 assuage | |
v.缓和,减轻,镇定 | |
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6 inaccessible | |
adj.达不到的,难接近的 | |
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7 austere | |
adj.艰苦的;朴素的,朴实无华的;严峻的 | |
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8 disdain | |
n.鄙视,轻视;v.轻视,鄙视,不屑 | |
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9 harangues | |
n.高谈阔论的长篇演讲( harangue的名词复数 )v.高谈阔论( harangue的第三人称单数 ) | |
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10 consolation | |
n.安慰,慰问 | |
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11 precisely | |
adv.恰好,正好,精确地,细致地 | |
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12 solace | |
n.安慰;v.使快乐;vt.安慰(物),缓和 | |
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13 instinctive | |
adj.(出于)本能的;直觉的;(出于)天性的 | |
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14 virtue | |
n.德行,美德;贞操;优点;功效,效力 | |
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15 virtues | |
美德( virtue的名词复数 ); 德行; 优点; 长处 | |
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16 deplore | |
vt.哀叹,对...深感遗憾 | |
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17 declamation | |
n. 雄辩,高调 | |
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18 frivolous | |
adj.轻薄的;轻率的 | |
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19 distractions | |
n.使人分心的事[人]( distraction的名词复数 );娱乐,消遣;心烦意乱;精神错乱 | |
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20 orators | |
n.演说者,演讲家( orator的名词复数 ) | |
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21 solitude | |
n. 孤独; 独居,荒僻之地,幽静的地方 | |
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22 exalt | |
v.赞扬,歌颂,晋升,提升 | |
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23 desolate | |
adj.荒凉的,荒芜的;孤独的,凄凉的;v.使荒芜,使孤寂 | |
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24 invokes | |
v.援引( invoke的第三人称单数 );行使(权利等);祈求救助;恳求 | |
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25 effaces | |
v.擦掉( efface的第三人称单数 );抹去;超越;使黯然失色 | |
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26 evade | |
vt.逃避,回避;避开,躲避 | |
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27 mitigate | |
vt.(使)减轻,(使)缓和 | |
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28 expatiated | |
v.详述,细说( expatiate的过去式和过去分词 ) | |
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29 sage | |
n.圣人,哲人;adj.贤明的,明智的 | |
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30 contemplate | |
vt.盘算,计议;周密考虑;注视,凝视 | |
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31 subscribing | |
v.捐助( subscribe的现在分词 );签署,题词;订阅;同意 | |
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32 trite | |
adj.陈腐的 | |
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33 maxims | |
n.格言,座右铭( maxim的名词复数 ) | |
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34 maxim | |
n.格言,箴言 | |
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35 imposing | |
adj.使人难忘的,壮丽的,堂皇的,雄伟的 | |
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36 sketch | |
n.草图;梗概;素描;v.素描;概述 | |
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37 mar | |
vt.破坏,毁坏,弄糟 | |
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38 erring | |
做错事的,错误的 | |
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39 promptly | |
adv.及时地,敏捷地 | |
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40 evaded | |
逃避( evade的过去式和过去分词 ); 避开; 回避; 想不出 | |
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41 inevitable | |
adj.不可避免的,必然发生的 | |
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42 repose | |
v.(使)休息;n.安息 | |
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43 tranquillity | |
n. 平静, 安静 | |
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44 temperament | |
n.气质,性格,性情 | |
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45 procuring | |
v.(努力)取得, (设法)获得( procure的现在分词 );拉皮条 | |
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46 awakening | |
n.觉醒,醒悟 adj.觉醒中的;唤醒的 | |
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47 exalted | |
adj.(地位等)高的,崇高的;尊贵的,高尚的 | |
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48 apparently | |
adv.显然地;表面上,似乎 | |
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49 fascination | |
n.令人着迷的事物,魅力,迷恋 | |
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50 enjoyment | |
n.乐趣;享有;享用 | |
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51 enjoyments | |
愉快( enjoyment的名词复数 ); 令人愉快的事物; 享有; 享受 | |
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52 ascend | |
vi.渐渐上升,升高;vt.攀登,登上 | |
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53 catastrophes | |
n.灾祸( catastrophe的名词复数 );灾难;不幸事件;困难 | |
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54 consort | |
v.相伴;结交 | |
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55 wilderness | |
n.杳无人烟的一片陆地、水等,荒漠 | |
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56 fidelity | |
n.忠诚,忠实;精确 | |
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57 aged | |
adj.年老的,陈年的 | |
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58 mingled | |
混合,混入( mingle的过去式和过去分词 ); 混进,与…交往[联系] | |
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59 meditation | |
n.熟虑,(尤指宗教的)默想,沉思,(pl.)冥想录 | |
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60 misery | |
n.痛苦,苦恼,苦难;悲惨的境遇,贫苦 | |
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61 apprenticeship | |
n.学徒身份;学徒期 | |
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62 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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63 embarrassment | |
n.尴尬;使人为难的人(事物);障碍;窘迫 | |
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64 arena | |
n.竞技场,运动场所;竞争场所,舞台 | |
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65 strife | |
n.争吵,冲突,倾轧,竞争 | |
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66 darts | |
n.掷飞镖游戏;飞镖( dart的名词复数 );急驰,飞奔v.投掷,投射( dart的第三人称单数 );向前冲,飞奔 | |
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67 penetrate | |
v.透(渗)入;刺入,刺穿;洞察,了解 | |
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68 meditating | |
a.沉思的,冥想的 | |
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69 solicitude | |
n.焦虑 | |
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70 foresight | |
n.先见之明,深谋远虑 | |
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71 miserable | |
adj.悲惨的,痛苦的;可怜的,糟糕的 | |
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72 anticipation | |
n.预期,预料,期望 | |
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73 contingent | |
adj.视条件而定的;n.一组,代表团,分遣队 | |
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74 peril | |
n.(严重的)危险;危险的事物 | |
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75 perils | |
极大危险( peril的名词复数 ); 危险的事(或环境) | |
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76 dispel | |
vt.驱走,驱散,消除 | |
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77 condemns | |
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 | |
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78 uncertainty | |
n.易变,靠不住,不确知,不确定的事物 | |
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79 motive | |
n.动机,目的;adv.发动的,运动的 | |
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80 embellish | |
v.装饰,布置;给…添加细节,润饰 | |
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81 puerile | |
adj.幼稚的,儿童的 | |
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82 warrior | |
n.勇士,武士,斗士 | |
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83 breach | |
n.违反,不履行;破裂;vt.冲破,攻破 | |
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84 sleepless | |
adj.不睡眠的,睡不著的,不休息的 | |
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85 distinguished | |
adj.卓越的,杰出的,著名的 | |
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86 defer | |
vt.推迟,拖延;vi.(to)遵从,听从,服从 | |
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87 accusations | |
n.指责( accusation的名词复数 );指控;控告;(被告发、控告的)罪名 | |
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88 thoroughly | |
adv.完全地,彻底地,十足地 | |
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89 aspirant | |
n.热望者;adj.渴望的 | |
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90 countenance | |
n.脸色,面容;面部表情;vt.支持,赞同 | |
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91 ward | |
n.守卫,监护,病房,行政区,由监护人或法院保护的人(尤指儿童);vt.守护,躲开 | |
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92 speculations | |
n.投机买卖( speculation的名词复数 );思考;投机活动;推断 | |
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93 tormented | |
饱受折磨的 | |
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94 incompatible | |
adj.不相容的,不协调的,不相配的 | |
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95 contemplated | |
adj. 预期的 动词contemplate的过去分词形式 | |
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96 motives | |
n.动机,目的( motive的名词复数 ) | |
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97 reins | |
感情,激情; 缰( rein的名词复数 ); 控制手段; 掌管; (成人带着幼儿走路以防其走失时用的)保护带 | |
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98 courageously | |
ad.勇敢地,无畏地 | |
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99 vanquish | |
v.征服,战胜;克服;抑制 | |
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100 ordains | |
v.任命(某人)为牧师( ordain的第三人称单数 );授予(某人)圣职;(上帝、法律等)命令;判定 | |
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101 anecdote | |
n.轶事,趣闻,短故事 | |
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102 descending | |
n. 下行 adj. 下降的 | |
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103 drawn | |
v.拖,拉,拔出;adj.憔悴的,紧张的 | |
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104 sublime | |
adj.崇高的,伟大的;极度的,不顾后果的 | |
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105 cataract | |
n.大瀑布,奔流,洪水,白内障 | |
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106 vigor | |
n.活力,精力,元气 | |
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107 oars | |
n.桨,橹( oar的名词复数 );划手v.划(行)( oar的第三人称单数 ) | |
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108 worthy | |
adj.(of)值得的,配得上的;有价值的 | |
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109 submission | |
n.服从,投降;温顺,谦虚;提出 | |
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110 conceals | |
v.隐藏,隐瞒,遮住( conceal的第三人称单数 ) | |
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111 twilight | |
n.暮光,黄昏;暮年,晚期,衰落时期 | |
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112 ushers | |
n.引座员( usher的名词复数 );招待员;门房;助理教员v.引,领,陪同( usher的第三人称单数 ) | |
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113 ascertained | |
v.弄清,确定,查明( ascertain的过去式和过去分词 ) | |
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114 eligible | |
adj.有条件被选中的;(尤指婚姻等)合适(意)的 | |
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115 elevation | |
n.高度;海拔;高地;上升;提高 | |
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116 habitual | |
adj.习惯性的;通常的,惯常的 | |
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117 meditations | |
默想( meditation的名词复数 ); 默念; 沉思; 冥想 | |
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118 discourses | |
论文( discourse的名词复数 ); 演说; 讲道; 话语 | |
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119 brutes | |
兽( brute的名词复数 ); 畜生; 残酷无情的人; 兽性 | |
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120 discoursing | |
演说(discourse的现在分词形式) | |
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121 conversant | |
adj.亲近的,有交情的,熟悉的 | |
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122 fatuity | |
n.愚蠢,愚昧 | |
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