With what interest we read in history of those ignorant tribes, unknown to fame, whose liberty and simple manners at once astonish and delight us? When visiting the isles5 of Greece, where the charm of memory rendered the view of their actual slavery more revolting, what delight the traveller experiences in traversing the little isle4 of Casos which had never submitted to the Ottoman yoke6! He there found the usages of the ancient Greeks, their costume, their beauty and their amiable7 and elevated natural manner. This isle is but a rock. But its dangerous shores have defended it against tyranny. Associations with the songs of Homer and Hesiod are renewed. Such a picture delights even a people whose manners are refined to a degree tending to depravation. Thus those opulent citizens who find the country a place of exile still decorate their splendid halls with landscapes and flowers.
[68]
Let not a sensitive and wandering imagination kindle8 too readily at the recitals9 of travellers. Were we to transport ourselves to one of those remote points of the earth where felicity is represented to have chosen her asylum10, new usages, manners and pleasures, and a foreign people every moment reminding us that we are strangers, would, perhaps, give birth to the most painful regrets. When in our youth we were charmed as we read of the prodigies11 of Athens and Rome, we uttered the wish that we had been born in those renowned12 republics. There is little doubt that, had our wish been realized, we should be glad to escape their storms, in exchange for obscurely tranquil13 days.
It is a distinguished14 folly15 which impels16 men far from their country in search of happiness. The greater portion, deceived in their hopes after having wandered amidst danger, die with regret and sorrow, worn out with vexation resulting from the broken ties and remembrances of home. Home is the last thought that comes over the departing mind. ‘Et dulces moriens reminiscitur Argos.’ Ubi patria ibi bene is an adage17 which contains as much wise observation as elevated patriotism18. Our country is our common mother. We ought to love and sustain her more firmly in her misery19 than in her prosperity.
Whatever manners, opinions and talents we carry into another country, we are still strangers there. The manners which we adopt are new and irksome. The eye sees nothing to awaken20 dear and embellished21 remembrances; and we find in the heart of no one the reverberating22 chord of ancient friendship and sympathy. We always regret the places where we knew the first pleasures[69] and the first pains, and saw the first enchanting23 visions of life; the cherished spots where we learned to love and be loved. If, returning there, drawn24 back by an invincible25 sentiment, after a long absence we see it again, what sorrows await us! We find ourselves strangers in our own country. We ask for our parents and friends who departed in succession. The blows were struck at long intervals26. We receive them all in a moment. We return to shed tears only on the tombs of our fathers![15]
Retreat and competence27 everywhere supply a wise man a degree of independence. Even when the sport of oppression and injustice28, he yields to these evils as the caprices of destiny. He would be free in the midst of Constantinople under the government of the Sultan.
Another kind of liberty is the portion of but a few in our own country—the liberty of disposing of our whole time at our choice. To those who understand not the value of time, this liberty bequeaths a heavy bondage29. But to those who have learned the secret of happiness it is of inestimable value. The privilege of the favored possessor of opulence30 is a high one. Neither the slave of business, fashion, opinion or routine, it is in his power at awaking to say ‘this day is all my own.’[15a]
But moralists exclaim, ‘you must pay your debt: you must render yourselves useful to society.’ Let me not be understood to inculcate the doctrine31 of indolence. Industry will have wings and power when you unite it to freedom. But how many repeat the hackneyed cry of ‘the debt to society,’ who, in the choice of their profession, had never a thought but of its honors and emoluments32! This man whose industry in the pursuit of his[70] choice proves that his toil34 is his pleasure, that man who is in earnest to serve every one whom he can oblige and who might have shone, had he chosen it, in the career of ambition, but who, modest, proud, studious and free, lives happily in the bosom35 of retreat, has this man done nothing to acquit36 his debt? Is his example useless to society?
If my condition deny me leisure and independence in regard to the disposal of my time, without bestowing37 much concern upon the choice of my profession, I should choose that most favorable to free thoughts, to breathing the open air, and, as much as might be, in view of a beautiful nature. I should consider it as a most important element in my happiness that I should be chiefly conversant38 with people of compatible characters. The profession of an advocate, perpetually conversant with the follies39, vices40 and crimes of society, is one of the most trying, both to integrity and philosophy. That of the physician, continually witnessing groans41, tears and physical suffering, however painful to sensibility, may become the source of high reflected pleasure to a generous and humane42 heart. I would avoid a function the disquieting43 responsibility of which would disturb my sleep. Above all, I should dread44 one of high honor and emolument33, connected with proportionate uncertainty45 of tenure46.
The balance of enjoyment47 being taken into view, I should prefer an occupation of privacy. It would be more easy at once to obtain and preserve. It would expose me less to envy and competition. Exempt48 from the inquietudes inspired by severe labors49, and the ennui50 of important etiquette51, I should at least find an absolute independence, every evening, at the relinquishment[71] of my daily routine of occupation, and I should suffer no care for the morrow; I would learn to enhance the charms of my condition by thinking of the agitation52, regrets and alarms of those who are still swept by the whirlwinds of life. In this way I would imitate him who, to procure53 a more delicious repose54, placed his couch under a tent near the sea, to be lulled55 by the dashing of its waves and the noise of its storms. But it is time to contemplate56 the most useful kind of liberty, the only indispensable kind, and happily one which is accessible to all. It is the liberty resulting from self-command and inward mastery of ourselves. It has a value to cause all others to be forgotten—a value which no other kind can replace.
What liberty can that man enjoy who is the slave of ambition? A gesture, a look of the eye, a smile affrightens him and causes him painful and trembling calculations what that sinister57 sign of his master may presage58.
Look at the opulent merchant whose hopes are the sport of the winds, seas, robbers, changes of trade, municipal regulations, and a crowd of agents who seem subordinate, but who really command him.
Whatever kind of liberty we aim to possess, we may certainly conclude that the surest means to enjoy it is to have few wants. But how restrain our wants? The greater portion are happily placed by their condition where they are ignorant of the objects which most powerfully excite and seduce59 desire. The golden mean secludes60 them from many temptations full of the bitterest regret, and exacts of them little effort of wisdom. In the class of men of leisure and elevated mind there are two means of rising above many wants.
[72]
The more austere61 philosophers have altogether disdained62 those pleasures which they could never hope to obtain. Reducing themselves to the limits of the strictest necessity, they indemnify themselves for some privations by the certainty of being secured from many pains, and by the sentiment of conscious independence. This is, doubtless, one of the surest means of obtaining independence; and they who attempt to employ any other, differ from the vulgar by their principles rather than their conduct.
How many objects, of which the contemplation awakens63 the desires, would have nothing dangerous if we could always exercise a stern self-control over our minds! The surest means of exercising this self-control is to reduce the number of our wants. To do it, I admit, demands a rare elevation64 of mind and the exercise of a high degree of philosophy. But since its value is beyond its cost, let us dare to acquire it.
While the fleeting65 dreams of pleasure hover66 around us, let reason still say to us, ‘an instant may dissipate them.’ Let us, then, be ready to find a new pleasure in the consciousness of our firmness and our masculine and vigorous independence. An enlightened mind reigns67 over pleasures; and while they glitter around, enjoys all that are innocent; but disdains68 a sigh or a regret when they have taken wings and disappeared.
I commend the example of Alcibiades, the disciple69 of the graces and of wisdom, who astonished in turn the proud Persian by his dignity, and the Lacedemonian by his austerity. His enemies may charge him with incessant70 change of principle. To me he seems always the same, always superior to the men and circumstances that surround[73] him. Such strong mental stamina71 resemble those robust72 plants that sustain, without annoyance73, the extremes of heat and cold.
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1
attainment
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n.达到,到达;[常pl.]成就,造诣 | |
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2
instinctive
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adj.(出于)本能的;直觉的;(出于)天性的 | |
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ardor
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n.热情,狂热 | |
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isle
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n.小岛,岛 | |
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isles
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岛( isle的名词复数 ) | |
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yoke
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n.轭;支配;v.给...上轭,连接,使成配偶 | |
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amiable
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adj.和蔼可亲的,友善的,亲切的 | |
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8
kindle
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v.点燃,着火 | |
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recitals
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n.独唱会( recital的名词复数 );独奏会;小型音乐会、舞蹈表演会等;一系列事件等的详述 | |
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10
asylum
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n.避难所,庇护所,避难 | |
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11
prodigies
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n.奇才,天才(尤指神童)( prodigy的名词复数 ) | |
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12
renowned
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adj.著名的,有名望的,声誉鹊起的 | |
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13
tranquil
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adj. 安静的, 宁静的, 稳定的, 不变的 | |
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14
distinguished
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adj.卓越的,杰出的,著名的 | |
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15
folly
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n.愚笨,愚蠢,蠢事,蠢行,傻话 | |
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16
impels
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v.推动、推进或敦促某人做某事( impel的第三人称单数 ) | |
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17
adage
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n.格言,古训 | |
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18
patriotism
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n.爱国精神,爱国心,爱国主义 | |
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19
misery
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n.痛苦,苦恼,苦难;悲惨的境遇,贫苦 | |
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20
awaken
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vi.醒,觉醒;vt.唤醒,使觉醒,唤起,激起 | |
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21
embellished
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v.美化( embellish的过去式和过去分词 );装饰;修饰;润色 | |
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22
reverberating
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回响,回荡( reverberate的现在分词 ); 使反响,使回荡,使反射 | |
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23
enchanting
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a.讨人喜欢的 | |
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24
drawn
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v.拖,拉,拔出;adj.憔悴的,紧张的 | |
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25
invincible
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adj.不可征服的,难以制服的 | |
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26
intervals
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n.[军事]间隔( interval的名词复数 );间隔时间;[数学]区间;(戏剧、电影或音乐会的)幕间休息 | |
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27
competence
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n.能力,胜任,称职 | |
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injustice
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n.非正义,不公正,不公平,侵犯(别人的)权利 | |
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29
bondage
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n.奴役,束缚 | |
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30
opulence
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n.财富,富裕 | |
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31
doctrine
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n.教义;主义;学说 | |
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32
emoluments
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n.报酬,薪水( emolument的名词复数 ) | |
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emolument
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n.报酬,薪水 | |
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toil
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vi.辛劳工作,艰难地行动;n.苦工,难事 | |
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bosom
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n.胸,胸部;胸怀;内心;adj.亲密的 | |
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acquit
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vt.宣判无罪;(oneself)使(自己)表现出 | |
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bestowing
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砖窑中砖堆上层已烧透的砖 | |
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38
conversant
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adj.亲近的,有交情的,熟悉的 | |
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39
follies
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罪恶,时事讽刺剧; 愚蠢,蠢笨,愚蠢的行为、思想或做法( folly的名词复数 ) | |
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40
vices
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缺陷( vice的名词复数 ); 恶习; 不道德行为; 台钳 | |
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41
groans
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n.呻吟,叹息( groan的名词复数 );呻吟般的声音v.呻吟( groan的第三人称单数 );发牢骚;抱怨;受苦 | |
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42
humane
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adj.人道的,富有同情心的 | |
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43
disquieting
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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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44
dread
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vt.担忧,忧虑;惧怕,不敢;n.担忧,畏惧 | |
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45
uncertainty
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n.易变,靠不住,不确知,不确定的事物 | |
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46
tenure
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n.终身职位;任期;(土地)保有权,保有期 | |
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47
enjoyment
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n.乐趣;享有;享用 | |
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48
exempt
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adj.免除的;v.使免除;n.免税者,被免除义务者 | |
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49
labors
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v.努力争取(for)( labor的第三人称单数 );苦干;详细分析;(指引擎)缓慢而困难地运转 | |
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50
ennui
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n.怠倦,无聊 | |
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51
etiquette
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n.礼仪,礼节;规矩 | |
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52
agitation
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n.搅动;搅拌;鼓动,煽动 | |
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53
procure
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vt.获得,取得,促成;vi.拉皮条 | |
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54
repose
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v.(使)休息;n.安息 | |
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55
lulled
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vt.使镇静,使安静(lull的过去式与过去分词形式) | |
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56
contemplate
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vt.盘算,计议;周密考虑;注视,凝视 | |
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57
sinister
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adj.不吉利的,凶恶的,左边的 | |
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58
presage
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n.预感,不祥感;v.预示 | |
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59
seduce
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vt.勾引,诱奸,诱惑,引诱 | |
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60
secludes
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v.使隔开,使隔绝,使隐退( seclude的第三人称单数 ) | |
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61
austere
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adj.艰苦的;朴素的,朴实无华的;严峻的 | |
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62
disdained
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鄙视( disdain的过去式和过去分词 ); 不屑于做,不愿意做 | |
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63
awakens
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v.(使)醒( awaken的第三人称单数 );(使)觉醒;弄醒;(使)意识到 | |
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64
elevation
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n.高度;海拔;高地;上升;提高 | |
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fleeting
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adj.短暂的,飞逝的 | |
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66
hover
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vi.翱翔,盘旋;徘徊;彷徨,犹豫 | |
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67
reigns
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n.君主的统治( reign的名词复数 );君主统治时期;任期;当政期 | |
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68
disdains
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鄙视,轻蔑( disdain的名词复数 ) | |
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69
disciple
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n.信徒,门徒,追随者 | |
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70
incessant
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adj.不停的,连续的 | |
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71
stamina
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n.体力;精力;耐力 | |
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72
robust
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adj.强壮的,强健的,粗野的,需要体力的,浓的 | |
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73
annoyance
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n.恼怒,生气,烦恼 | |
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