“By degrees they fall off from the various superstitions10 that are among them, and grow up to that one religion that is the best and most in request; and there is no doubt to be made, but that all the others had vanished long ago, if some of those who advised them to lay aside their superstitions had not met with some unhappy accidents, which, being considered as inflicted12 by heaven, made them afraid that the god whose worship had like to have been abandoned had interposed and revenged themselves on those who despised their authority.
“After they had heard from us an account of the doctrine13, the course of life, and the miracles of Christ, and of the wonderful constancy of so many martyrs14, whose blood, so willingly offered up by them, was the chief occasion of spreading their religion over a vast number of nations, it is not to be imagined how inclined they were to receive it. I shall not determine whether this proceeded from any secret inspiration of God, or whether it was because it seemed so favourable15 to that community of goods, which is an opinion so particular as well as so dear to them; since they perceived that Christ and His followers16 lived by that rule, and that it was still kept up in some communities among the sincerest sort of Christians18. From whichsoever of these motives19 it might be, true it is, that many of them came over to our religion, and were initiated21 into it by baptism. But as two of our number were dead, so none of the four that survived were in priests’ orders, we, therefore, could only baptise them, so that, to our great regret, they could not partake of the other sacraments, that can only be administered by priests, but they are instructed concerning them and long most vehemently22 for them. They have had great disputes among themselves, whether one chosen by them to be a priest would not be thereby23 qualified24 to do all the things that belong to that character, even though he had no authority derived25 from the Pope, and they seemed to be resolved to choose some for that employment, but they had not done it when I left them.
“Those among them that have not received our religion do not fright any from it, and use none ill that goes over to it, so that all the while I was there one man was only punished on this occasion. He being newly baptised did, notwithstanding all that we could say to the contrary, dispute publicly concerning the Christian17 religion, with more zeal26 than discretion27, and with so much heat, that he not only preferred our worship to theirs, but condemned29 all their rites30 as profane31, and cried out against all that adhered to them as impious and sacrilegious persons, that were to be damned to everlasting32 burnings. Upon his having frequently preached in this manner he was seized, and after trial he was condemned to banishment33, not for having disparaged34 their religion, but for his inflaming35 the people to sedition36; for this is one of their most ancient laws, that no man ought to be punished for his religion. At the first constitution of their government, Utopus having understood that before his coming among them the old inhabitants had been engaged in great quarrels concerning religion, by which they were so divided among themselves, that he found it an easy thing to conquer them, since, instead of uniting their forces against him, every different party in religion fought by themselves. After he had subdued37 them he made a law that every man might be of what religion he pleased, and might endeavour to draw others to it by the force of argument and by amicable38 and modest ways, but without bitterness against those of other opinions; but that he ought to use no other force but that of persuasion39, and was neither to mix with it reproaches nor violence; and such as did otherwise were to be condemned to banishment or slavery.
“This law was made by Utopus, not only for preserving the public peace, which he saw suffered much by daily contentions40 and irreconcilable41 heats, but because he thought the interest of religion itself required it. He judged it not fit to determine anything rashly; and seemed to doubt whether those different forms of religion might not all come from God, who might inspire man in a different manner, and be pleased with this variety; he therefore thought it indecent and foolish for any man to threaten and terrify another to make him believe what did not appear to him to be true. And supposing that only one religion was really true, and the rest false, he imagined that the native force of truth would at last break forth42 and shine bright, if supported only by the strength of argument, and attended to with a gentle and unprejudiced mind; while, on the other hand, if such debates were carried on with violence and tumults43, as the most wicked are always the most obstinate44, so the best and most holy religion might be choked with superstition11, as corn is with briars and thorns; he therefore left men wholly to their liberty, that they might be free to believe as they should see cause; only he made a solemn and severe law against such as should so far degenerate45 from the dignity of human nature, as to think that our souls died with our bodies, or that the world was governed by chance, without a wise overruling Providence46: for they all formerly47 believed that there was a state of rewards and punishments to the good and bad after this life; and they now look on those that think otherwise as scarce fit to be counted men, since they degrade so noble a being as the soul, and reckon it no better than a beast’s: thus they are far from looking on such men as fit for human society, or to be citizens of a well-ordered commonwealth48; since a man of such principles must needs, as oft as he dares do it, despise all their laws and customs: for there is no doubt to be made, that a man who is afraid of nothing but the law, and apprehends49 nothing after death, will not scruple50 to break through all the laws of his country, either by fraud or force, when by this means he may satisfy his appetites. They never raise any that hold these maxims51, either to honours or offices, nor employ them in any public trust, but despise them, as men of base and sordid53 minds. Yet they do not punish them, because they lay this down as a maxim52, that a man cannot make himself believe anything he pleases; nor do they drive any to dissemble their thoughts by threatenings, so that men are not tempted54 to lie or disguise their opinions; which being a sort of fraud, is abhorred55 by the Utopians: they take care indeed to prevent their disputing in defence of these opinions, especially before the common people: but they suffer, and even encourage them to dispute concerning them in private with their priest, and other grave men, being confident that they will be cured of those mad opinions by having reason laid before them. There are many among them that run far to the other extreme, though it is neither thought an ill nor unreasonable56 opinion, and therefore is not at all discouraged. They think that the souls of beasts are immortal57, though far inferior to the dignity of the human soul, and not capable of so great a happiness. They are almost all of them very firmly persuaded that good men will be infinitely58 happy in another state: so that though they are compassionate59 to all that are sick, yet they lament60 no man’s death, except they see him loath61 to part with life; for they look on this as a very ill presage62, as if the soul, conscious to itself of guilt63, and quite hopeless, was afraid to leave the body, from some secret hints of approaching misery64. They think that such a man’s appearance before God cannot be acceptable to Him, who being called on, does not go out cheerfully, but is backward and unwilling65, and is as it were dragged to it. They are struck with horror when they see any die in this manner, and carry them out in silence and with sorrow, and praying God that He would be merciful to the errors of the departed soul, they lay the body in the ground: but when any die cheerfully, and full of hope, they do not mourn for them, but sing hymns66 when they carry out their bodies, and commending their souls very earnestly to God: their whole behaviour is then rather grave than sad, they burn the body, and set up a pillar where the pile was made, with an inscription68 to the honour of the deceased. When they come from the funeral, they discourse69 of his good life, and worthy70 actions, but speak of nothing oftener and with more pleasure than of his serenity71 at the hour of death. They think such respect paid to the memory of good men is both the greatest incitement72 to engage others to follow their example, and the most acceptable worship that can be offered them; for they believe that though by the imperfection of human sight they are invisible to us, yet they are present among us, and hear those discourses73 that pass concerning themselves. They believe it inconsistent with the happiness of departed souls not to be at liberty to be where they will: and do not imagine them capable of the ingratitude74 of not desiring to see those friends with whom they lived on earth in the strictest bonds of love and kindness: besides, they are persuaded that good men, after death, have these affections; and all other good dispositions75 increased rather than diminished, and therefore conclude that they are still among the living, and observe all they say or do. From hence they engage in all their affairs with the greater confidence of success, as trusting to their protection; while this opinion of the presence of their ancestors is a restraint that prevents their engaging in ill designs.
“They despise and laugh at auguries76, and the other vain and superstitious77 ways of divination78, so much observed among other nations; but have great reverence79 for such miracles as cannot flow from any of the powers of nature, and look on them as effects and indications of the presence of the Supreme Being, of which they say many instances have occurred among them; and that sometimes their public prayers, which upon great and dangerous occasions they have solemnly put up to God, with assured confidence of being heard, have been answered in a miraculous80 manner.
“They think the contemplating81 God in His works, and the adoring Him for them, is a very acceptable piece of worship to Him.
“There are many among them that upon a motive20 of religion neglect learning, and apply themselves to no sort of study; nor do they allow themselves any leisure time, but are perpetually employed, believing that by the good things that a man does he secures to himself that happiness that comes after death. Some of these visit the sick; others mend highways, cleanse82 ditches, repair bridges, or dig turf, gravel83, or stone. Others fell and cleave84 timber, and bring wood, corn, and other necessaries, on carts, into their towns; nor do these only serve the public, but they serve even private men, more than the slaves themselves do: for if there is anywhere a rough, hard, and sordid piece of work to be done, from which many are frightened by the labour and loathsomeness85 of it, if not the despair of accomplishing it, they cheerfully, and of their own accord, take that to their share; and by that means, as they ease others very much, so they afflict86 themselves, and spend their whole life in hard labour: and yet they do not value themselves upon this, nor lessen87 other people’s credit to raise their own; but by their stooping to such servile employments they are so far from being despised, that they are so much the more esteemed88 by the whole nation.
“Of these there are two sorts: some live unmarried and chaste90, and abstain91 from eating any sort of flesh; and thus weaning themselves from all the pleasures of the present life, which they account hurtful, they pursue, even by the hardest and painfullest methods possible, that blessedness which they hope for hereafter; and the nearer they approach to it, they are the more cheerful and earnest in their endeavours after it. Another sort of them is less willing to put themselves to much toil92, and therefore prefer a married state to a single one; and as they do not deny themselves the pleasure of it, so they think the begetting94 of children is a debt which they owe to human nature, and to their country; nor do they avoid any pleasure that does not hinder labour; and therefore eat flesh so much the more willingly, as they find that by this means they are the more able to work: the Utopians look upon these as the wiser sect95, but they esteem89 the others as the most holy. They would indeed laugh at any man who, from the principles of reason, would prefer an unmarried state to a married, or a life of labour to an easy life: but they reverence and admire such as do it from the motives of religion. There is nothing in which they are more cautious than in giving their opinion positively96 concerning any sort of religion. The men that lead those severe lives are called in the language of their country Brutheskas, which answers to those we call Religious Orders.
“Their priests are men of eminent piety97, and therefore they are but few, for there are only thirteen in every town, one for every temple; but when they go to war, seven of these go out with their forces, and seven others are chosen to supply their room in their absence; but these enter again upon their employments when they return; and those who served in their absence, attend upon the high priest, till vacancies98 fall by death; for there is one set over the rest. They are chosen by the people as the other magistrates99 are, by suffrages100 given in secret, for preventing of factions101: and when they are chosen, they are consecrated103 by the college of priests. The care of all sacred things, the worship of God, and an inspection104 into the manners of the people, are committed to them. It is a reproach to a man to be sent for by any of them, or for them to speak to him in secret, for that always gives some suspicion: all that is incumbent105 on them is only to exhort106 and admonish107 the people; for the power of correcting and punishing ill men belongs wholly to the Prince, and to the other magistrates: the severest thing that the priest does is the excluding those that are desperately108 wicked from joining in their worship: there is not any sort of punishment more dreaded109 by them than this, for as it loads them with infamy111, so it fills them with secret horrors, such is their reverence to their religion; nor will their bodies be long exempted112 from their share of trouble; for if they do not very quickly satisfy the priests of the truth of their repentance113, they are seized on by the Senate, and punished for their impiety114. The education of youth belongs to the priests, yet they do not take so much care of instructing them in letters, as in forming their minds and manners aright; they use all possible methods to infuse, very early, into the tender and flexible minds of children, such opinions as are both good in themselves and will be useful to their country, for when deep impressions of these things are made at that age, they follow men through the whole course of their lives, and conduce much to preserve the peace of the government, which suffers by nothing more than by vices116 that rise out of ill opinions. The wives of their priests are the most extraordinary women of the whole country; sometimes the women themselves are made priests, though that falls out but seldom, nor are any but ancient widows chosen into that order.
“None of the magistrates have greater honour paid them than is paid the priests; and if they should happen to commit any crime, they would not be questioned for it; their punishment is left to God, and to their own consciences; for they do not think it lawful117 to lay hands on any man, how wicked soever he is, that has been in a peculiar118 manner dedicated119 to God; nor do they find any great inconvenience in this, both because they have so few priests, and because these are chosen with much caution, so that it must be a very unusual thing to find one who, merely out of regard to his virtue, and for his being esteemed a singularly good man, was raised up to so great a dignity, degenerate into corruption120 and vice115; and if such a thing should fall out, for man is a changeable creature, yet, there being few priests, and these having no authority but what rises out of the respect that is paid them, nothing of great consequence to the public can proceed from the indemnity121 that the priests enjoy.
“They have, indeed, very few of them, lest greater numbers sharing in the same honour might make the dignity of that order, which they esteem so highly, to sink in its reputation; they also think it difficult to find out many of such an exalted122 pitch of goodness as to be equal to that dignity, which demands the exercise of more than ordinary virtues123. Nor are the priests in greater veneration124 among them than they are among their neighbouring nations, as you may imagine by that which I think gives occasion for it.
“When the Utopians engage in battle, the priests who accompany them to the war, apparelled in their sacred vestments, kneel down during the action (in a place not far from the field), and, lifting up their hands to heaven, pray, first for peace, and then for victory to their own side, and particularly that it may be gained without the effusion of much blood on either side; and when the victory turns to their side, they run in among their own men to restrain their fury; and if any of their enemies see them or call to them, they are preserved by that means; and such as can come so near them as to touch their garments have not only their lives, but their fortunes secured to them; it is upon this account that all the nations round about consider them so much, and treat them with such reverence, that they have been often no less able to preserve their own people from the fury of their enemies than to save their enemies from their rage; for it has sometimes fallen out, that when their armies have been in disorder125 and forced to fly, so that their enemies were running upon the slaughter126 and spoil, the priests by interposing have separated them from one another, and stopped the effusion of more blood; so that, by their mediation127, a peace has been concluded on very reasonable terms; nor is there any nation about them so fierce, cruel, or barbarous, as not to look upon their persons as sacred and inviolable.
“The first and the last day of the month, and of the year, is a festival; they measure their months by the course of the moon, and their years by the course of the sun: the first days are called in their language the Cynemernes, and the last the Trapemernes, which answers in our language, to the festival that begins or ends the season.
“They have magnificent temples, that are not only nobly built, but extremely spacious128, which is the more necessary as they have so few of them; they are a little dark within, which proceeds not from any error in the architecture, but is done with design; for their priests think that too much light dissipates the thoughts, and that a more moderate degree of it both recollects129 the mind and raises devotion. Though there are many different forms of religion among them, yet all these, how various soever, agree in the main point, which is the worshipping the Divine Essence; and, therefore, there is nothing to be seen or heard in their temples in which the several persuasions130 among them may not agree; for every sect performs those rites that are peculiar to it in their private houses, nor is there anything in the public worship that contradicts the particular ways of those different sects131. There are no images for God in their temples, so that every one may represent Him to his thoughts according to the way of his religion; nor do they call this one God by any other name but that of Mithras, which is the common name by which they all express the Divine Essence, whatsoever132 otherwise they think it to be; nor are there any prayers among them but such as every one of them may use without prejudice to his own opinion.
“They meet in their temples on the evening of the festival that concludes a season, and not having yet broke their fast, they thank God for their good success during that year or month which is then at an end; and the next day, being that which begins the new season, they meet early in their temples, to pray for the happy progress of all their affairs during that period upon which they then enter. In the festival which concludes the period, before they go to the temple, both wives and children fall on their knees before their husbands or parents and confess everything in which they have either erred28 or failed in their duty, and beg pardon for it. Thus all little discontents in families are removed, that they may offer up their devotions with a pure and serene133 mind; for they hold it a great impiety to enter upon them with disturbed thoughts, or with a consciousness of their bearing hatred134 or anger in their hearts to any person whatsoever; and think that they should become liable to severe punishments if they presumed to offer sacrifices without cleansing135 their hearts, and reconciling all their differences. In the temples the two sexes are separated, the men go to the right hand, and the women to the left; and the males and females all place themselves before the head and master or mistress of the family to which they belong, so that those who have the government of them at home may see their deportment in public. And they intermingle them so, that the younger and the older may be set by one another; for if the younger sort were all set together, they would, perhaps, trifle away that time too much in which they ought to beget93 in themselves that religious dread110 of the Supreme Being which is the greatest and almost the only incitement to virtue.
“They offer up no living creature in sacrifice, nor do they think it suitable to the Divine Being, from whose bounty136 it is that these creatures have derived their lives, to take pleasure in their deaths, or the offering up their blood. They burn incense137 and other sweet odours, and have a great number of wax lights during their worship, not out of any imagination that such oblations can add anything to the divine nature (which even prayers cannot do), but as it is a harmless and pure way of worshipping God; so they think those sweet savours and lights, together with some other ceremonies, by a secret and unaccountable virtue, elevate men’s souls, and inflame138 them with greater energy and cheerfulness during the divine worship.
“All the people appear in the temples in white garments; but the priest’s vestments are parti-coloured, and both the work and colours are wonderful. They are made of no rich materials, for they are neither embroidered139 nor set with precious stones; but are composed of the plumes140 of several birds, laid together with so much art, and so neatly141, that the true value of them is far beyond the costliest142 materials. They say, that in the ordering and placing those plumes some dark mysteries are represented, which pass down among their priests in a secret tradition concerning them; and that they are as hieroglyphics143, putting them in mind of the blessing144 that they have received from God, and of their duties, both to Him and to their neighbours. As soon as the priest appears in those ornaments145, they all fall prostrate146 on the ground, with so much reverence and so deep a silence, that such as look on cannot but be struck with it, as if it were the effect of the appearance of a deity. After they have been for some time in this posture147, they all stand up, upon a sign given by the priest, and sing hymns to the honour of God, some musical instruments playing all the while. These are quite of another form than those used among us; but, as many of them are much sweeter than ours, so others are made use of by us. Yet in one thing they very much exceed us: all their music, both vocal148 and instrumental, is adapted to imitate and express the passions, and is so happily suited to every occasion, that, whether the subject of the hymn67 be cheerful, or formed to soothe149 or trouble the mind, or to express grief or remorse150, the music takes the impression of whatever is represented, affects and kindles151 the passions, and works the sentiments deep into the hearts of the hearers. When this is done, both priests and people offer up very solemn prayers to God in a set form of words; and these are so composed, that whatsoever is pronounced by the whole assembly may be likewise applied152 by every man in particular to his own condition. In these they acknowledge God to be the author and governor of the world, and the fountain of all the good they receive, and therefore offer up to him their thanksgiving; and, in particular, bless him for His goodness in ordering it so, that they are born under the happiest government in the world, and are of a religion which they hope is the truest of all others; but, if they are mistaken, and if there is either a better government, or a religion more acceptable to God, they implore153 His goodness to let them know it, vowing154 that they resolve to follow him whithersoever he leads them; but if their government is the best, and their religion the truest, then they pray that He may fortify155 them in it, and bring all the world both to the same rules of life, and to the same opinions concerning Himself, unless, according to the unsearchableness of His mind, He is pleased with a variety of religions. Then they pray that God may give them an easy passage at last to Himself, not presuming to set limits to Him, how early or late it should be; but, if it may be wished for without derogating from His supreme authority, they desire to be quickly delivered, and to be taken to Himself, though by the most terrible kind of death, rather than to be detained long from seeing Him by the most prosperous course of life. When this prayer is ended, they all fall down again upon the ground; and, after a little while, they rise up, go home to dinner, and spend the rest of the day in diversion or military exercises.
“Thus have I described to you, as particularly as I could, the Constitution of that commonwealth, which I do not only think the best in the world, but indeed the only commonwealth that truly deserves that name. In all other places it is visible that, while people talk of a commonwealth, every man only seeks his own wealth; but there, where no man has any property, all men zealously156 pursue the good of the public, and, indeed, it is no wonder to see men act so differently, for in other commonwealths157 every man knows that, unless he provides for himself, how flourishing soever the commonwealth may be, he must die of hunger, so that he sees the necessity of preferring his own concerns to the public; but in Utopia, where every man has a right to everything, they all know that if care is taken to keep the public stores full no private man can want anything; for among them there is no unequal distribution, so that no man is poor, none in necessity, and though no man has anything, yet they are all rich; for what can make a man so rich as to lead a serene and cheerful life, free from anxieties; neither apprehending158 want himself, nor vexed159 with the endless complaints of his wife? He is not afraid of the misery of his children, nor is he contriving160 how to raise a portion for his daughters; but is secure in this, that both he and his wife, his children and grand-children, to as many generations as he can fancy, will all live both plentifully161 and happily; since, among them, there is no less care taken of those who were once engaged in labour, but grow afterwards unable to follow it, than there is, elsewhere, of these that continue still employed. I would gladly hear any man compare the justice that is among them with that of all other nations; among whom, may I perish, if I see anything that looks either like justice or equity162; for what justice is there in this: that a nobleman, a goldsmith, a banker, or any other man, that either does nothing at all, or, at best, is employed in things that are of no use to the public, should live in great luxury and splendour upon what is so ill acquired, and a mean man, a carter, a smith, or a ploughman, that works harder even than the beasts themselves, and is employed in labours so necessary, that no commonwealth could hold out a year without them, can only earn so poor a livelihood163 and must lead so miserable164 a life, that the condition of the beasts is much better than theirs? For as the beasts do not work so constantly, so they feed almost as well, and with more pleasure, and have no anxiety about what is to come, whilst these men are depressed165 by a barren and fruitless employment, and tormented166 with the apprehensions of want in their old age; since that which they get by their daily labour does but maintain them at present, and is consumed as fast as it comes in, there is no overplus left to lay up for old age.
“Is not that government both unjust and ungrateful, that is so prodigal167 of its favours to those that are called gentlemen, or goldsmiths, or such others who are idle, or live either by flattery or by contriving the arts of vain pleasure, and, on the other hand, takes no care of those of a meaner sort, such as ploughmen, colliers, and smiths, without whom it could not subsist168? But after the public has reaped all the advantage of their service, and they come to be oppressed with age, sickness, and want, all their labours and the good they have done is forgotten, and all the recompense given them is that they are left to die in great misery. The richer sort are often endeavouring to bring the hire of labourers lower, not only by their fraudulent practices, but by the laws which they procure169 to be made to that effect, so that though it is a thing most unjust in itself to give such small rewards to those who deserve so well of the public, yet they have given those hardships the name and colour of justice, by procuring170 laws to be made for regulating them.
“Therefore I must say that, as I hope for mercy, I can have no other notion of all the other governments that I see or know, than that they are a conspiracy171 of the rich, who, on pretence172 of managing the public, only pursue their private ends, and devise all the ways and arts they can find out; first, that they may, without danger, preserve all that they have so ill-acquired, and then, that they may engage the poor to toil and labour for them at as low rates as possible, and oppress them as much as they please; and if they can but prevail to get these contrivances established by the show of public authority, which is considered as the representative of the whole people, then they are accounted laws; yet these wicked men, after they have, by a most insatiable covetousness173, divided that among themselves with which all the rest might have been well supplied, are far from that happiness that is enjoyed among the Utopians; for the use as well as the desire of money being extinguished, much anxiety and great occasions of mischief174 is cut off with it, and who does not see that the frauds, thefts, robberies, quarrels, tumults, contentions, seditions, murders, treacheries, and witchcrafts, which are, indeed, rather punished than restrained by the severities of law, would all fall off, if money were not any more valued by the world? Men’s fears, solicitudes175, cares, labours, and watchings would all perish in the same moment with the value of money; even poverty itself, for the relief of which money seems most necessary, would fall. But, in order to the apprehending this aright, take one instance:—
“Consider any year, that has been so unfruitful that many thousands have died of hunger; and yet if, at the end of that year, a survey was made of the granaries of all the rich men that have hoarded176 up the corn, it would be found that there was enough among them to have prevented all that consumption of men that perished in misery; and that, if it had been distributed among them, none would have felt the terrible effects of that scarcity177: so easy a thing would it be to supply all the necessities of life, if that blessed thing called money, which is pretended to be invented for procuring them was not really the only thing that obstructed178 their being procured179!
“I do not doubt but rich men are sensible of this, and that they well know how much a greater happiness it is to want nothing necessary, than to abound180 in many superfluities; and to be rescued out of so much misery, than to abound with so much wealth: and I cannot think but the sense of every man’s interest, added to the authority of Christ’s commands, who, as He was infinitely wise, knew what was best, and was not less good in discovering it to us, would have drawn181 all the world over to the laws of the Utopians, if pride, that plague of human nature, that source of so much misery, did not hinder it; for this vice does not measure happiness so much by its own conveniences, as by the miseries182 of others; and would not be satisfied with being thought a goddess, if none were left that were miserable, over whom she might insult. Pride thinks its own happiness shines the brighter, by comparing it with the misfortunes of other persons; that by displaying its own wealth they may feel their poverty the more sensibly. This is that infernal serpent that creeps into the breasts of mortals, and possesses them too much to be easily drawn out; and, therefore, I am glad that the Utopians have fallen upon this form of government, in which I wish that all the world could be so wise as to imitate them; for they have, indeed, laid down such a scheme and foundation of policy, that as men live happily under it, so it is like to be of great continuance; for they having rooted out of the minds of their people all the seeds, both of ambition and faction102, there is no danger of any commotions183 at home; which alone has been the ruin of many states that seemed otherwise to be well secured; but as long as they live in peace at home, and are governed by such good laws, the envy of all their neighbouring princes, who have often, though in vain, attempted their ruin, will never be able to put their state into any commotion184 or disorder.”
When Raphael had thus made an end of speaking, though many things occurred to me, both concerning the manners and laws of that people, that seemed very absurd, as well in their way of making war, as in their notions of religion and divine matters—together with several other particulars, but chiefly what seemed the foundation of all the rest, their living in common, without the use of money, by which all nobility, magnificence, splendour, and majesty, which, according to the common opinion, are the true ornaments of a nation, would be quite taken away—yet since I perceived that Raphael was weary, and was not sure whether he could easily bear contradiction, remembering that he had taken notice of some, who seemed to think they were bound in honour to support the credit of their own wisdom, by finding out something to censure185 in all other men’s inventions, besides their own, I only commended their Constitution, and the account he had given of it in general; and so, taking him by the hand, carried him to supper, and told him I would find out some other time for examining this subject more particularly, and for discoursing186 more copiously187 upon it. And, indeed, I shall be glad to embrace an opportunity of doing it. In the meanwhile, though it must be confessed that he is both a very learned man and a person who has obtained a great knowledge of the world, I cannot perfectly188 agree to everything he has related. However, there are many things in the commonwealth of Utopia that I rather wish, than hope, to see followed in our governments.
点击
收听单词发音
收听单词发音 |
1
eminent
|
|
| adj.显赫的，杰出的，有名的，优良的 | |
参考例句： |
|
|
|
|
2
virtue
|
|
| n.德行，美德；贞操；优点；功效，效力 | |
参考例句： |
|
|
|
|
3
deities
|
|
| n.神，女神( deity的名词复数 )；神祗；神灵；神明 | |
参考例句： |
|
|
|
|
4
supreme
|
|
| adj.极度的，最重要的；至高的，最高的 | |
参考例句： |
|
|
|
|
5
deity
|
|
| n.神，神性；被奉若神明的人(或物) | |
参考例句： |
|
|
|
|
6
apprehensions
|
|
| 疑惧 | |
参考例句： |
|
|
|
|
7
vicissitudes
|
|
| n.变迁，世事变化；变迁兴衰( vicissitude的名词复数 )；盛衰兴废 | |
参考例句： |
|
|
|
|
8
idol
|
|
| n.偶像，红人，宠儿 | |
参考例句： |
|
|
|
|
9
majesty
|
|
| n.雄伟，壮丽，庄严，威严；最高权威，王权 | |
参考例句： |
|
|
|
|
10
superstitions
|
|
| 迷信，迷信行为( superstition的名词复数 ) | |
参考例句： |
|
|
|
|
11
superstition
|
|
| n.迷信，迷信行为 | |
参考例句： |
|
|
|
|
12
inflicted
|
|
| 把…强加给，使承受，遭受( inflict的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
13
doctrine
|
|
| n.教义；主义；学说 | |
参考例句： |
|
|
|
|
14
martyrs
|
|
| n.martyr的复数形式；烈士( martyr的名词复数 )；殉道者；殉教者；乞怜者（向人诉苦以博取同情） | |
参考例句： |
|
|
|
|
15
favourable
|
|
| adj.赞成的，称赞的，有利的，良好的，顺利的 | |
参考例句： |
|
|
|
|
16
followers
|
|
| 追随者( follower的名词复数 )； 用户； 契据的附面； 从动件 | |
参考例句： |
|
|
|
|
17
Christian
|
|
| adj.基督教徒的；n.基督教徒 | |
参考例句： |
|
|
|
|
18
Christians
|
|
| n.基督教徒( Christian的名词复数 ) | |
参考例句： |
|
|
|
|
19
motives
|
|
| n.动机，目的( motive的名词复数 ) | |
参考例句： |
|
|
|
|
20
motive
|
|
| n.动机，目的；adv.发动的，运动的 | |
参考例句： |
|
|
|
|
21
initiated
|
|
| n. 创始人 adj. 新加入的 vt. 开始，创始，启蒙，介绍加入 | |
参考例句： |
|
|
|
|
22
vehemently
|
|
| adv. 热烈地 | |
参考例句： |
|
|
|
|
23
thereby
|
|
| adv.因此，从而 | |
参考例句： |
|
|
|
|
24
qualified
|
|
| adj.合格的，有资格的，胜任的，有限制的 | |
参考例句： |
|
|
|
|
25
derived
|
|
| vi.起源；由来；衍生；导出v.得到( derive的过去式和过去分词 )；（从…中）得到获得；源于；（从…中）提取 | |
参考例句： |
|
|
|
|
26
zeal
|
|
| n.热心，热情，热忱 | |
参考例句： |
|
|
|
|
27
discretion
|
|
| n.谨慎；随意处理 | |
参考例句： |
|
|
|
|
28
erred
|
|
| 犯错误，做错事( err的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
29
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： |
|
|
|
|
30
rites
|
|
| 仪式，典礼( rite的名词复数 ) | |
参考例句： |
|
|
|
|
31
profane
|
|
| adj.亵神的，亵渎的；vt.亵渎，玷污 | |
参考例句： |
|
|
|
|
32
everlasting
|
|
| adj.永恒的，持久的，无止境的 | |
参考例句： |
|
|
|
|
33
banishment
|
|
| n.放逐，驱逐 | |
参考例句： |
|
|
|
|
34
disparaged
|
|
| v.轻视( disparage的过去式和过去分词 )；贬低；批评；非难 | |
参考例句： |
|
|
|
|
35
inflaming
|
|
| v.（使）变红，发怒，过热( inflame的现在分词 ) | |
参考例句： |
|
|
|
|
36
sedition
|
|
| n.煽动叛乱 | |
参考例句： |
|
|
|
|
37
subdued
|
|
| adj. 屈服的，柔和的，减弱的 动词subdue的过去式和过去分词 | |
参考例句： |
|
|
|
|
38
amicable
|
|
| adj.和平的，友好的；友善的 | |
参考例句： |
|
|
|
|
39
persuasion
|
|
| n.劝说；说服；持有某种信仰的宗派 | |
参考例句： |
|
|
|
|
40
contentions
|
|
| n.竞争( contention的名词复数 )；争夺；争论；论点 | |
参考例句： |
|
|
|
|
41
irreconcilable
|
|
| adj.（指人）难和解的，势不两立的 | |
参考例句： |
|
|
|
|
42
forth
|
|
| adv.向前；向外，往外 | |
参考例句： |
|
|
|
|
43
tumults
|
|
| 吵闹( tumult的名词复数 )； 喧哗； 激动的吵闹声； 心烦意乱 | |
参考例句： |
|
|
|
|
|
44
obstinate
|
|
| adj.顽固的，倔强的，不易屈服的，较难治愈的 | |
参考例句： |
|
|
|
|
45
degenerate
|
|
| v.退步，堕落；adj.退步的，堕落的；n.堕落者 | |
参考例句： |
|
|
|
|
46
providence
|
|
| n.深谋远虑，天道，天意；远见；节约；上帝 | |
参考例句： |
|
|
|
|
47
formerly
|
|
| adv.从前，以前 | |
参考例句： |
|
|
|
|
48
commonwealth
|
|
| n.共和国，联邦，共同体 | |
参考例句： |
|
|
|
|
49
apprehends
|
|
| 逮捕，拘押( apprehend的第三人称单数 )； 理解 | |
参考例句： |
|
|
|
|
50
scruple
|
|
| n./v.顾忌，迟疑 | |
参考例句： |
|
|
|
|
51
maxims
|
|
| n.格言，座右铭( maxim的名词复数 ) | |
参考例句： |
|
|
|
|
52
maxim
|
|
| n.格言，箴言 | |
参考例句： |
|
|
|
|
53
sordid
|
|
| adj.肮脏的，不干净的，卑鄙的，暗淡的 | |
参考例句： |
|
|
|
|
54
tempted
|
|
| v.怂恿（某人）干不正当的事；冒…的险（tempt的过去分词） | |
参考例句： |
|
|
|
|
55
abhorred
|
|
| v.憎恶( abhor的过去式和过去分词 )；（厌恶地）回避；拒绝；淘汰 | |
参考例句： |
|
|
|
|
56
unreasonable
|
|
| adj.不讲道理的，不合情理的，过度的 | |
参考例句： |
|
|
|
|
57
immortal
|
|
| adj.不朽的；永生的，不死的；神的 | |
参考例句： |
|
|
|
|
58
infinitely
|
|
| adv.无限地，无穷地 | |
参考例句： |
|
|
|
|
59
compassionate
|
|
| adj.有同情心的，表示同情的 | |
参考例句： |
|
|
|
|
60
lament
|
|
| n.悲叹，悔恨，恸哭；v.哀悼，悔恨，悲叹 | |
参考例句： |
|
|
|
|
61
loath
|
|
| adj.不愿意的；勉强的 | |
参考例句： |
|
|
|
|
62
presage
|
|
| n.预感，不祥感；v.预示 | |
参考例句： |
|
|
|
|
63
guilt
|
|
| n.犯罪；内疚；过失，罪责 | |
参考例句： |
|
|
|
|
64
misery
|
|
| n.痛苦，苦恼，苦难；悲惨的境遇，贫苦 | |
参考例句： |
|
|
|
|
65
unwilling
|
|
| adj.不情愿的 | |
参考例句： |
|
|
|
|
66
hymns
|
|
| n.赞美诗，圣歌，颂歌( hymn的名词复数 ) | |
参考例句： |
|
|
|
|
67
hymn
|
|
| n.赞美诗，圣歌，颂歌 | |
参考例句： |
|
|
|
|
68
inscription
|
|
| n.（尤指石块上的）刻印文字，铭文，碑文 | |
参考例句： |
|
|
|
|
69
discourse
|
|
| n.论文，演说；谈话；话语；vi.讲述，著述 | |
参考例句： |
|
|
|
|
70
worthy
|
|
| adj.(of)值得的，配得上的；有价值的 | |
参考例句： |
|
|
|
|
71
serenity
|
|
| n.宁静，沉着，晴朗 | |
参考例句： |
|
|
|
|
72
incitement
|
|
| 激励； 刺激； 煽动； 激励物 | |
参考例句： |
|
|
|
|
73
discourses
|
|
| 论文( discourse的名词复数 )； 演说； 讲道； 话语 | |
参考例句： |
|
|
|
|
74
ingratitude
|
|
| n.忘恩负义 | |
参考例句： |
|
|
|
|
75
dispositions
|
|
| 安排( disposition的名词复数 )； 倾向； （财产、金钱的）处置； 气质 | |
参考例句： |
|
|
|
|
76
auguries
|
|
| n.（古罗马）占卜术，占卜仪式( augury的名词复数 )；预兆 | |
参考例句： |
|
|
|
|
77
superstitious
|
|
| adj.迷信的 | |
参考例句： |
|
|
|
|
78
divination
|
|
| n.占卜，预测 | |
参考例句： |
|
|
|
|
79
reverence
|
|
| 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： |
|
|
|
|
80
miraculous
|
|
| adj.像奇迹一样的，不可思议的 | |
参考例句： |
|
|
|
|
81
contemplating
|
|
| 深思，细想，仔细考虑( contemplate的现在分词 )； 注视，凝视； 考虑接受（发生某事的可能性）； 深思熟虑，沉思，苦思冥想 | |
参考例句： |
|
|
|
|
82
cleanse
|
|
| vt.使清洁，使纯洁，清洗 | |
参考例句： |
|
|
|
|
83
gravel
|
|
| n.砂跞；砂砾层；结石 | |
参考例句： |
|
|
|
|
84
cleave
|
|
| v．(clave；cleaved)粘着，粘住；坚持；依恋 | |
参考例句： |
|
|
|
|
85
loathsomeness
|
|
参考例句： |
|
|
|
|
|
86
afflict
|
|
| vt.使身体或精神受痛苦，折磨 | |
参考例句： |
|
|
|
|
87
lessen
|
|
| vt.减少，减轻；缩小 | |
参考例句： |
|
|
|
|
88
esteemed
|
|
| adj.受人尊敬的v.尊敬( esteem的过去式和过去分词 )；敬重；认为；以为 | |
参考例句： |
|
|
|
|
89
esteem
|
|
| n.尊敬，尊重；vt.尊重，敬重；把…看作 | |
参考例句： |
|
|
|
|
90
chaste
|
|
| adj.贞洁的；有道德的；善良的；简朴的 | |
参考例句： |
|
|
|
|
91
abstain
|
|
| v.自制，戒绝，弃权，避免 | |
参考例句： |
|
|
|
|
92
toil
|
|
| vi.辛劳工作，艰难地行动；n.苦工，难事 | |
参考例句： |
|
|
|
|
93
beget
|
|
| v.引起；产生 | |
参考例句： |
|
|
|
|
94
begetting
|
|
| v.为…之生父( beget的现在分词 )；产生，引起 | |
参考例句： |
|
|
|
|
95
sect
|
|
| n.派别，宗教，学派，派系 | |
参考例句： |
|
|
|
|
96
positively
|
|
| adv.明确地，断然，坚决地；实在，确实 | |
参考例句： |
|
|
|
|
97
piety
|
|
| n.虔诚，虔敬 | |
参考例句： |
|
|
|
|
98
vacancies
|
|
| n.空房间( vacancy的名词复数 )；空虚；空白；空缺 | |
参考例句： |
|
|
|
|
99
magistrates
|
|
| 地方法官，治安官( magistrate的名词复数 ) | |
参考例句： |
|
|
|
|
100
suffrages
|
|
| （政治性选举的）选举权，投票权( suffrage的名词复数 ) | |
参考例句： |
|
|
|
|
|
101
factions
|
|
| 组织中的小派别，派系( faction的名词复数 ) | |
参考例句： |
|
|
|
|
102
faction
|
|
| n.宗派，小集团；派别；派系斗争 | |
参考例句： |
|
|
|
|
103
consecrated
|
|
| adj.神圣的，被视为神圣的v.把…奉为神圣，给…祝圣( consecrate的过去式和过去分词 )；奉献 | |
参考例句： |
|
|
|
|
104
inspection
|
|
| n.检查，审查，检阅 | |
参考例句： |
|
|
|
|
105
incumbent
|
|
| adj.成为责任的，有义务的；现任的，在职的 | |
参考例句： |
|
|
|
|
106
exhort
|
|
| v.规劝，告诫 | |
参考例句： |
|
|
|
|
107
admonish
|
|
| v.训戒；警告；劝告 | |
参考例句： |
|
|
|
|
108
desperately
|
|
| adv.极度渴望地，绝望地，孤注一掷地 | |
参考例句： |
|
|
|
|
109
dreaded
|
|
| adj.令人畏惧的；害怕的v.害怕，恐惧，担心( dread的过去式和过去分词) | |
参考例句： |
|
|
|
|
110
dread
|
|
| vt.担忧，忧虑；惧怕，不敢；n.担忧，畏惧 | |
参考例句： |
|
|
|
|
111
infamy
|
|
| n.声名狼藉，出丑，恶行 | |
参考例句： |
|
|
|
|
112
exempted
|
|
| 使免除[豁免]( exempt的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
113
repentance
|
|
| n.懊悔 | |
参考例句： |
|
|
|
|
114
impiety
|
|
| n.不敬；不孝 | |
参考例句： |
|
|
|
|
115
vice
|
|
| n.坏事；恶习；[pl.]台钳，老虎钳；adj.副的 | |
参考例句： |
|
|
|
|
116
vices
|
|
| 缺陷( vice的名词复数 )； 恶习； 不道德行为； 台钳 | |
参考例句： |
|
|
|
|
117
lawful
|
|
| adj.法律许可的，守法的，合法的 | |
参考例句： |
|
|
|
|
118
peculiar
|
|
| adj.古怪的，异常的；特殊的，特有的 | |
参考例句： |
|
|
|
|
119
dedicated
|
|
| adj.一心一意的；献身的；热诚的 | |
参考例句： |
|
|
|
|
120
corruption
|
|
| n.腐败，堕落，贪污 | |
参考例句： |
|
|
|
|
121
indemnity
|
|
| n.赔偿，赔款，补偿金 | |
参考例句： |
|
|
|
|
122
exalted
|
|
| adj.(地位等)高的，崇高的；尊贵的，高尚的 | |
参考例句： |
|
|
|
|
123
virtues
|
|
| 美德( virtue的名词复数 )； 德行； 优点； 长处 | |
参考例句： |
|
|
|
|
124
veneration
|
|
| n.尊敬，崇拜 | |
参考例句： |
|
|
|
|
125
disorder
|
|
| n.紊乱，混乱；骚动，骚乱；疾病，失调 | |
参考例句： |
|
|
|
|
126
slaughter
|
|
| n.屠杀，屠宰；vt.屠杀，宰杀 | |
参考例句： |
|
|
|
|
127
mediation
|
|
| n.调解 | |
参考例句： |
|
|
|
|
128
spacious
|
|
| adj.广阔的，宽敞的 | |
参考例句： |
|
|
|
|
129
recollects
|
|
| v.记起，想起( recollect的第三人称单数 ) | |
参考例句： |
|
|
|
|
130
persuasions
|
|
| n.劝说，说服（力）( persuasion的名词复数 )；信仰 | |
参考例句： |
|
|
|
|
131
sects
|
|
| n.宗派，教派( sect的名词复数 ) | |
参考例句： |
|
|
|
|
132
whatsoever
|
|
| adv.（用于否定句中以加强语气）任何；pron.无论什么 | |
参考例句： |
|
|
|
|
133
serene
|
|
| adj. 安详的，宁静的，平静的 | |
参考例句： |
|
|
|
|
134
hatred
|
|
| n.憎恶，憎恨，仇恨 | |
参考例句： |
|
|
|
|
135
cleansing
|
|
| n. 净化(垃圾) adj. 清洁用的 动词cleanse的现在分词 | |
参考例句： |
|
|
|
|
136
bounty
|
|
| n.慷慨的赠予物，奖金；慷慨，大方；施与 | |
参考例句： |
|
|
|
|
137
incense
|
|
| v.激怒；n.香，焚香时的烟，香气 | |
参考例句： |
|
|
|
|
138
inflame
|
|
| v.使燃烧；使极度激动；使发炎 | |
参考例句： |
|
|
|
|
139
embroidered
|
|
| adj．绣花的 | |
参考例句： |
|
|
|
|
140
plumes
|
|
| 羽毛( plume的名词复数 )； 羽毛饰； 羽毛状物； 升上空中的羽状物 | |
参考例句： |
|
|
|
|
141
neatly
|
|
| adv.整洁地，干净地，灵巧地，熟练地 | |
参考例句： |
|
|
|
|
142
costliest
|
|
| adj.昂贵的( costly的最高级 )；代价高的；引起困难的；造成损失的 | |
参考例句： |
|
|
|
|
143
hieroglyphics
|
|
| n.pl.象形文字 | |
参考例句： |
|
|
|
|
144
blessing
|
|
| n.祈神赐福；祷告；祝福，祝愿 | |
参考例句： |
|
|
|
|
145
ornaments
|
|
| n.装饰( ornament的名词复数 )；点缀；装饰品；首饰v.装饰，点缀，美化( ornament的第三人称单数 ) | |
参考例句： |
|
|
|
|
146
prostrate
|
|
| v.拜倒，平卧，衰竭；adj.拜倒的，平卧的，衰竭的 | |
参考例句： |
|
|
|
|
147
posture
|
|
| n.姿势，姿态，心态，态度；v.作出某种姿势 | |
参考例句： |
|
|
|
|
148
vocal
|
|
| adj.直言不讳的；嗓音的；n.[pl.]声乐节目 | |
参考例句： |
|
|
|
|
149
soothe
|
|
| v.安慰；使平静；使减轻；缓和；奉承 | |
参考例句： |
|
|
|
|
150
remorse
|
|
| n.痛恨，悔恨，自责 | |
参考例句： |
|
|
|
|
151
kindles
|
|
| （使某物）燃烧，着火( kindle的第三人称单数 )； 激起（感情等）； 发亮，放光 | |
参考例句： |
|
|
|
|
152
applied
|
|
| adj.应用的；v.应用，适用 | |
参考例句： |
|
|
|
|
153
implore
|
|
| vt.乞求，恳求，哀求 | |
参考例句： |
|
|
|
|
154
vowing
|
|
| 起誓，发誓（vow的现在分词形式） | |
参考例句： |
|
|
|
|
155
fortify
|
|
| v.强化防御，为…设防；加强，强化 | |
参考例句： |
|
|
|
|
156
zealously
|
|
| adv.热心地；热情地；积极地；狂热地 | |
参考例句： |
|
|
|
|
157
commonwealths
|
|
| n.共和国( commonwealth的名词复数 )；联邦；团体；协会 | |
参考例句： |
|
|
|
|
|
158
apprehending
|
|
| 逮捕，拘押( apprehend的现在分词 )； 理解 | |
参考例句： |
|
|
|
|
159
vexed
|
|
| adj.争论不休的；（指问题等）棘手的；争论不休的问题；烦恼的v.使烦恼( vex的过去式和过去分词 )；使苦恼；使生气；详细讨论 | |
参考例句： |
|
|
|
|
160
contriving
|
|
| （不顾困难地）促成某事( contrive的现在分词 )； 巧妙地策划，精巧地制造（如机器）； 设法做到 | |
参考例句： |
|
|
|
|
161
plentifully
|
|
| adv. 许多地，丰饶地 | |
参考例句： |
|
|
|
|
162
equity
|
|
| n.公正，公平，（无固定利息的）股票 | |
参考例句： |
|
|
|
|
163
livelihood
|
|
| n.生计，谋生之道 | |
参考例句： |
|
|
|
|
164
miserable
|
|
| adj.悲惨的，痛苦的；可怜的，糟糕的 | |
参考例句： |
|
|
|
|
165
depressed
|
|
| adj.沮丧的，抑郁的，不景气的，萧条的 | |
参考例句： |
|
|
|
|
166
tormented
|
|
| 饱受折磨的 | |
参考例句： |
|
|
|
|
167
prodigal
|
|
| adj.浪费的，挥霍的，放荡的 | |
参考例句： |
|
|
|
|
168
subsist
|
|
| vi.生存，存在，供养 | |
参考例句： |
|
|
|
|
169
procure
|
|
| vt.获得，取得，促成；vi.拉皮条 | |
参考例句： |
|
|
|
|
170
procuring
|
|
| v.（努力）取得， （设法）获得( procure的现在分词 )；拉皮条 | |
参考例句： |
|
|
|
|
171
conspiracy
|
|
| n.阴谋，密谋，共谋 | |
参考例句： |
|
|
|
|
172
pretence
|
|
| n.假装，作假；借口，口实；虚伪；虚饰 | |
参考例句： |
|
|
|
|
173
covetousness
|
|
参考例句： |
|
|
|
|
174
mischief
|
|
| n.损害，伤害，危害；恶作剧，捣蛋，胡闹 | |
参考例句： |
|
|
|
|
175
solicitudes
|
|
| n.关心，挂念，渴望( solicitude的名词复数 ) | |
参考例句： |
|
|
|
|
176
hoarded
|
|
| v.积蓄并储藏（某物）( hoard的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
177
scarcity
|
|
| n.缺乏，不足，萧条 | |
参考例句： |
|
|
|
|
178
obstructed
|
|
| 阻塞( obstruct的过去式和过去分词 )； 堵塞； 阻碍； 阻止 | |
参考例句： |
|
|
|
|
179
procured
|
|
| v.（努力）取得， （设法）获得( procure的过去式和过去分词 )；拉皮条 | |
参考例句： |
|
|
|
|
180
abound
|
|
| vi.大量存在；(in，with)充满，富于 | |
参考例句： |
|
|
|
|
181
drawn
|
|
| v.拖，拉，拔出；adj.憔悴的，紧张的 | |
参考例句： |
|
|
|
|
182
miseries
|
|
| n.痛苦( misery的名词复数 )；痛苦的事；穷困；常发牢骚的人 | |
参考例句： |
|
|
|
|
183
commotions
|
|
| n.混乱，喧闹，骚动( commotion的名词复数 ) | |
参考例句： |
|
|
|
|
|
184
commotion
|
|
| n.骚动，动乱 | |
参考例句： |
|
|
|
|
185
censure
|
|
| v./n.责备；非难；责难 | |
参考例句： |
|
|
|
|
186
discoursing
|
|
| 演说（discourse的现在分词形式） | |
参考例句： |
|
|
|
|
187
copiously
|
|
| adv.丰富地，充裕地 | |
参考例句： |
|
|
|
|
188
perfectly
|
|
| adv.完美地，无可非议地，彻底地 | |
参考例句： |
|
|
|
| 欢迎访问英文小说网 |