The Rev1. Francis Arabin, fellow of Lazarus, late professor of poetry at Oxford2, and present vicar of St. Ewold, in the diocese of Barchester, must now be introduced personally to the reader. He is worthy3 of a new volume, and as he will fill a conspicuous4 place in it, it is desirable that he should be made to stand before the reader’s eye by the aid of such portraiture5 as the author is able to produce.
It is to be regretted that no mental method of daguerreotype6 or photography has yet been discovered by which the characters of men can he reduced to writing and put into grammatical language with an unerring precision of truthful7 description. How often does the novelist feel, ay, and the historian also and the biographer, that he has conceived within his mind and accurately8 depicted9 on the tablet of his brain the full character and personage of a man, and that nevertheless, when he flies to pen and ink to perpetuate10 the portrait, his words forsake11, elude12, disappoint, and play the deuce with him, till at the end of a dozen pages the man described has no more resemblance to the man conceived than the sign-board at the corner of the street has to the Duke of Cambridge.
And yet such mechanical descriptive skill would hardly give more satisfaction to the reader than the skill of the photographer does to the anxious mother desirous to possess an absolute duplicate of her beloved child. The likeness13 is indeed true, but it is a dull, dead, unfeeling, inauspicious likeness. The face is indeed there, and those looking at it will know at once whose image it is, but the owner of the face will not be proud of the resemblance.
There is no royal road to learning, no short cut to the acquirement of any valuable art. Let photographers and daguerreotypers do what they will, and improve as they may with further skill on that which skill has already done, they will never achieve a portrait of the human face divine. Let biographers, novelists, and the rest of us groan14 as we may under the burdens which we so often feel too heavy for our shoulders; we must either bear them up like men, or own ourselves too weak for the work we have undertaken. There is no way of writing well and also of writing easily.
Labor15 omnia vincit improbus. Such should be the chosen motto of every labourer, and it may be that labour, if adequately enduring, may suffice at last to produce even some not untrue resemblance of the Rev. Francis Arabin.
Of his doings in the world and of the sort of fame which he has achieved enough has been already said. It has also been said that he is forty years of age and still unmarried. He was the younger son of a country gentleman of small fortune in the north of England. At an early age he went to Winchester, and was intended by his father for New College; but though studious as a boy, he was not studious within the prescribed limits, and at the age of eighteen he left school with a character for talent, but without a scholarship. All that he had obtained, over and above the advantage of his character, was a gold medal for English verse, and hence was derived16 a strong presumption17 on the part of his friends that he was destined18 to add another name to the imperishable list of English poets.
From Winchester he went to Oxford, and was entered as a commoner at Balliol. Here his special career very soon commenced. He utterly19 eschewed20 the society of fast men, gave no wine-parties, kept no horses, rowed no boats, joined no rows, and was the pride of his college tutor. Such at least was his career till he had taken his little go, and then he commenced a course of action which, though not less creditable to himself as a man, was hardly so much to the taste of the tutor. He became a member of a vigorous debating society and rendered himself remarkable21 there for humorous energy. Though always in earnest, yet his earnestness was always droll22. To be true in his ideas, unanswerable in his syllogisms, and just in his aspirations23 was not enough for him. He had failed, failed in his own opinion as well as that of others when others came to know him, if he could not reduce the arguments of his opponents to an absurdity24 and conquer both by wit and reason. To say that his object was ever to raise a laugh would be most untrue. He hated such common and unnecessary evidence of satisfaction on the part of his hearers. A joke that required to be laughed at was, with him, not worth uttering. He could appreciate by a keener sense than that of his ears the success of his wit, and would see in the eyes of his auditors25 whether or no he was understood and appreciated.
He had been a religious lad before he left school. That is, he had addicted26 himself to a party in religion, and having done so had received that benefit which most men do who become partisans28 in such a cause. We are much too apt to look at schism29 in our church as an unmitigated evil. Moderate schism, if there may be such a thing, at any rate calls attention to the subject, draws in supporters who would otherwise have been inattentive to the matter, and teaches men to think upon religion. How great an amount of good of this description has followed that movement in the Church of England which commenced with the publication of Froude’s Remains30!
As a boy young Arabin took up the cudgels on the side of the Tractarians, and at Oxford he sat for a while at the feet of the great Newman. To this cause he lent all his faculties31. For it he concocted32 verses, for it he made speeches, for it he scintillated33 the brightest sparks of his quiet wit. For it he ate and drank and dressed and had his being. In due process of time he took his degree and wrote himself B.A., but he did not do so with any remarkable amount of academical éclat. He had occupied himself too much with High Church matters and the polemics34, politics, and outward demonstrations35 usually concurrent36 with High Churchmanship to devote himself with sufficient vigour37 to the acquisition of a double first. He was not a double first, nor even a first class man, but he revenged himself on the university by putting firsts and double firsts out of fashion for the year and laughing down a species of pedantry38 which, at the age of twenty-three, leaves no room in a man’s mind for graver subjects than conic sections or Greek accents.
Greek accents, however, and conic sections were esteemed39 necessaries at Balliol, and there was no admittance there for Mr. Arabin within the list of its fellows. Lazarus, however, the richest and most comfortable abode40 of Oxford dons, opened its bosom41 to the young champion of a church militant42. Mr. Arabin was ordained43, and became a fellow soon after taking his degree, and shortly after that was chosen professor of poetry.
And now came the moment of his great danger. After many mental struggles, and an agony of doubt which may be well surmised44, the great prophet of the Tractarians confessed himself a Roman Catholic. Mr. Newman left the Church of England and with him carried many a waverer. He did not carry off Mr. Arabin, but the escape which that gentleman had was a very narrow one. He left Oxford for awhile that he might meditate45 in complete peace on the step which appeared to him to be all but unavoidable, and shut himself up in a little village on the sea-shore of one of our remotest counties, that he might learn by communing with his own soul whether or no he could with a safe conscience remain within the pale of his mother church.
Things would have gone badly with him there had he been left entirely46 to himself. Everything was against him: all his worldly interests required him to remain a Protestant, and he looked on his worldly interests as a legion of foes47, to get the better of whom was a point of extremest honour. In his then state of ecstatic agony such a conquest would have cost him little; he could easily have thrown away all his livelihood48; but it cost him much to get over the idea that by choosing the Church of England he should be open in his own mind to the charge that he had been led to such a choice by unworthy motives49. Then his heart was against him: he loved with a strong and eager love the man who had hitherto been his guide and yearned50 to follow his footsteps. His tastes were against him: the ceremonies and pomps of the Church of Rome, their august feasts and solemn fasts, invited his imagination and pleased his eye. His flesh was against him: how great an aid would it be to a poor, weak, wavering man to be constrained51 to high moral duties, self-denial, obedience52, and chastity by laws which were certain in their enactments53, and not to be broken without loud, palpable, unmistakable sin! Then his faith was against him: he required to believe so much; panted so eagerly to give signs of his belief; deemed it so insufficient54 to wash himself simply in the waters of Jordan; that some great deed, such as that of forsaking55 everything for a true Church, had for him allurements57 almost past withstanding.
Mr. Arabin was at this time a very young man, and when he left Oxford for his far retreat was much too confident in his powers of fence, and too apt to look down on the ordinary sense of ordinary people, to expect aid in the battle that he had to fight from any chance inhabitants of the spot which he had selected. But Providence59 was good to him; there, in that all but desolate60 place, on the storm-beat shore of that distant sea, he met one who gradually calmed his mind, quieted his imagination, and taught him something of a Christian61’s duty. When Mr. Arabin left Oxford, he was inclined to look upon the rural clergymen of most English parishes almost with contempt. It was his ambition, should he remain within the fold of their church, to do somewhat towards redeeming62 and rectifying63 their inferiority and to assist in infusing energy and faith into the hearts of Christian ministers, who were, as he thought, too often satisfied to go through life without much show of either.
And yet it was from such a one that Mr. Arabin in his extremest need received that aid which he so much required. It was from the poor curate of a small Cornish parish that he first learnt to know that the highest laws for the governance of a Christian’s duty must act from within and not from without; that no man can become a serviceable servant solely64 by obedience to written edicts; and that the safety which he was about to seek within the gates of Rome was no other than the selfish freedom from personal danger which the bad soldier attempts to gain who counterfeits65 illness on the eve of battle.
Mr. Arabin returned to Oxford a humbler but a better and a happier man, and from that time forth66 he put his shoulder to the wheel as a clergyman of the Church for which he had been educated. The intercourse67 of those among whom he familiarly lived kept him staunch to the principles of that system of the Church to which he had always belonged. Since his severance68 from Mr. Newman, no one had had so strong an influence over him as the head of his college. During the time of his expected apostasy69 Dr. Gwynne had not felt much predisposition in favour of the young fellow. Though a High Churchman himself within moderate limits, Dr. Gwynne felt no sympathy with men who could not satisfy their faiths with the Thirty-nine Articles. He regarded the enthusiasm of such as Newman as a state of mind more nearly allied70 to madness than to religion, and when he saw it evinced by very young men, he was inclined to attribute a good deal of it to vanity. Dr. Gwynne himself, though a religious man, was also a thoroughly71 practical man of the world, and he regarded with no favourable72 eye the tenets of anyone who looked on the two things as incompatible73. When he found that Mr. Arabin was a half Roman, he began to regret all he had done towards bestowing74 a fellowship on so unworthy a recipient75; and when again he learnt that Mr. Arabin would probably complete his journey to Rome, he regarded with some satisfaction the fact that in such case the fellowship would be again vacant.
When, however, Mr. Arabin returned and professed76 himself a confirmed Protestant, the Master of Lazarus again opened his arms to him, and gradually he became the pet of the college. For some little time he was saturnine77, silent, and unwilling78 to take any prominent part in university broils79, but gradually his mind recovered, or rather made its tone, and he became known as a man always ready at a moment’s notice to take up the cudgels in opposition80 to anything that savoured of an evangelical bearing. He was great in sermons, great on platforms, great at after-dinner conversations, and always pleasant as well as great. He took delight in elections, served on committees, opposed tooth and nail all projects of university reform, and talked jovially81 over his glass of port of the ruin to be anticipated by the Church and of the sacrilege daily committed by the Whigs. The ordeal82 through which he had gone in resisting the blandishments of the lady of Rome had certainly done much towards the strengthening of his character. Although in small and outward matters he was self-confident enough, nevertheless in things affecting the inner man he aimed at a humility83 of spirit which would never have been attractive to him but for that visit to the coast of Cornwall. This visit he now repeated every year.
Such is an interior view of Mr. Arabin at the time when he accepted the living of St Ewold. Exteriorly84, he was not a remarkable person. He was above the middle height, well-made, and very active. His hair, which had been jet black, was now tinged85 with gray, but his face bore no sign of years. It would perhaps be wrong to say that he was handsome, but his face was nevertheless pleasant to look upon. The cheek-bones were rather too high for beauty, and the formation of the forehead too massive and heavy: but the eyes, nose, and mouth were perfect. There was a continual play of lambent fire about his eyes, which gave promise of either pathos86 or humour whenever he essayed to speak, and that promise was rarely broken. There was a gentle play about his mouth which declared that his wit never descended87 to sarcasm88 and that there was no ill-nature in his repartee89.
Mr. Arabin was a popular man among women, but more so as a general than a special favourite. Living as a fellow at Oxford, marriage with him had been out of the question, and it may be doubted whether he had ever allowed his heart to be touched. Though belonging to a church in which celibacy90 is not the required lot of its ministers, he had come to regard himself as one of those clergymen to whom to be a bachelor is almost a necessity. He had never looked for parochial duty, and his career at Oxford was utterly incompatible with such domestic joys as a wife and nursery. He looked on women, therefore, in the same light that one sees them regarded by many Romish priests. He liked to have near him that which was pretty and amusing, but women generally were little more to him than children. He talked to them without putting out all his powers and listened to them without any idea that what he should hear from them could either actuate his conduct or influence his opinion.
Such was Mr. Arabin, the new vicar of St. Ewold, who is going to stay with the Grantlys at Plumstead Episcopi.
Mr. Arabin reached Plumstead the day before Mr. Harding and Eleanor, and the Grantly family were thus enabled to make his acquaintance and discuss his qualifications before the arrival of the other guests. Griselda was surprised to find that he looked so young, but she told Florinda her younger sister, when they had retired91 for the night, that he did not talk at all like a young man: and she decided92 with the authority that seventeen has over sixteen that he was not at all nice, although his eyes were lovely. As usual, sixteen implicitly93 acceded94 to the dictum of seventeen in such a matter and said that he certainly was not nice. They then branched off on the relative merits of other clerical bachelors in the vicinity, and both determined95 without any feeling of jealousy96 between them that a certain Rev. Augustus Green was by many degrees the most estimable of the lot. The gentleman in question had certainly much in his favour, as, having a comfortable allowance from his father, he could devote the whole proceeds of his curacy to violet gloves and unexceptionable neck ties. Having thus fixedly97 resolved that the new-comer had nothing about him to shake the pre-eminence of the exalted98 Green, the two girls went to sleep in each other’s arms, contented99 with themselves and the world.
Mrs. Grantly at first sight came to much the same conclusion about her husband’s favourite as her daughters had done, though, in seeking to measure his relative value, she did not compare him to Mr. Green; indeed, she made no comparison by name between him and anyone else; but she remarked to her husband that one person’s swans were very often another person’s geese, thereby100 clearly showing that Mr. Arabin had not yet proved his qualifications in swanhood to her satisfaction.
‘Well, Susan,” said he, rather offended at hearing his friend spoken of so disrespectfully, “if you take Mr. Arabin for a goose, I cannot say that I think very highly of your discrimination.”
“A goose! No, of course, he’s not a goose. I’ve no doubt he’s a very clever man. But you’re so matter-of-fact, Archdeacon, when it suits your purpose, that one can’t trust oneself to any fa?on de parler. I’ve no doubt Mr. Arabin is a very valuable man — at Oxford — and that he’ll be a good vicar at St. Ewold. All I mean is that, having passed one evening with him, I don’t find him to be absolutely a paragon101. In the first place, if I am not mistaken, he is a little inclined to be conceited102.”
“Of all the men that I know intimately,” said the archdeacon, “Arabin is, in my opinion, the most free from any taint103 of self-conceit. His fault is that he’s too diffident.”
“Perhaps so,” said the lady; “only I must own I did not find it out this evening.”
Nothing further was said about him. Dr. Grantly thought that his wife was abusing Mr. Arabin merely because he had praised him, and Mrs. Grantly knew that it was useless arguing for or against any person in favour of or in opposition to whom the archdeacon had already pronounced a strong opinion.
In truth, they were both right. Mr. Arabin was a diffident man in social intercourse with those whom he did not intimately know; when placed in situations which it was his business to fill, and discussing matters with which it was his duty to be conversant104, Mr. Arabin was from habit brazen-faced enough. When standing58 on a platform in Exeter Hall, no man would be less mazed105 than he by the eyes of the crowd before him, for such was the work which his profession had called on him to perform; but he shrank from a strong expression of opinion in general society, and his doing so not uncommonly106 made it appear that he considered the company not worth the trouble of his energy. He was averse107 to dictate108 when the place did not seem to him to justify109 dictation, and as those subjects on which people wished to hear him speak were such as he was accustomed to treat with decision, he generally shunned110 the traps there were laid to allure56 him into discussion, and, by doing so, not infrequently subjected himself to such charges as those brought against him by Mrs. Grantly.
Mr. Arabin, as he sat at his open window, enjoying the delicious moonlight and gazing at the gray towers of the church, which stood almost within the rectory grounds, little dreamed that he was the subject of so many friendly or unfriendly criticisms. Considering how much we are all given to discuss the characters of others, and discuss them often not in the strictest spirit of charity, it is singular how little we are inclined to think that others can speak ill-naturedly of us, and how angry and hurt we are when proof reaches us that they have done so. It is hardly too much to say that we all of us occasionally speak of our dearest friends in a manner in which those dearest friends would very little like to hear themselves mentioned, and that we nevertheless expect that our dearest friends shall invariably speak of us as though they were blind to all our faults but keenly alive to every shade of our virtues111.
It did not occur to Mr. Arabin that he was spoken of at all. It seemed to him, when he compared himself with his host, that he was a person of so little consequence to any that he was worth no one’s words or thoughts. He was utterly alone in the world as regarded domestic ties and those inner familiar relations which are hardly possible between others than husbands and wives, parents and children, or brothers and sisters. He had often discussed with himself the necessity of such bonds for a man’s happiness in this world and had generally satisfied himself with the answer that happiness in this world is not a necessity. Herein he deceived himself, or rather tried to do so. He, like others, yearned for the enjoyment112 of whatever he saw enjoyable, and though he attempted, with the modern stoicism of so many Christians113, to make himself believe that joy and sorrow were matters which here should be held as perfectly114 indifferent, these things were not indifferent to him. He was tired of his Oxford rooms and his college life. He regarded the wife and children of his friend with something like envy; he all but coveted115 the pleasant drawing-room, with its pretty windows opening on to lawns and flower-beds, the apparel of the comfortable house, and — above all — the air of home which encompassed116 it all.
It will be said that no time can have been so fitted for such desires on his part as this, when he had just possessed117 himself of a country parish, of a living among fields and gardens, of a house which a wife would grace. It is true there was a difference between the opulence118 of Plumstead and the modest economy of St. Ewold, but surely Mr. Arabin was not a man to sigh after wealth! Of all men, his friends would have unanimously declared he was the last to do so. But how little our friends know us! In his period of stoical rejection119 of this world’s happiness, he had cast from him as utter dross120 all anxiety as to fortune. He had, as it were, proclaimed himself to be indifferent to promotion121, and those who chiefly admired his talents, and would mainly have exerted themselves to secure to them their deserved reward, had taken him at his word. And now, if the truth must out, he felt himself disappointed — disappointed not by them but by himself. The daydream122 of his youth was over, and at the age of forty he felt that he was not fit to work in the spirit of an apostle. He had mistaken himself and learned his mistake when it was past remedy. He had professed himself indifferent to mitres and diaconal residences, to rich livings and pleasant glebes, and now he had to own to himself that he was sighing for the good things of other men on whom, in his pride, he had ventured to look down.
Not for wealth, in its vulgar sense, had he ever sighed; not for the enjoyment of rich things, had he ever longed; but for the allotted123 share of worldly bliss124 which a wife, and children, and happy home could give him, for that usual amount of comfort which he had ventured to reject as unnecessary for him, he did now feel that he would have been wiser to have searched.
He knew that his talents, his position, and his friends would have won for him promotion, had he put himself in the way of winning it. Instead of doing so, he had allowed himself’ to be persuaded to accept a living which would give him an income of some ￡300 a year should he, by marrying, throw up his fellowship. Such, at the age of forty, was the worldly result of labour which the world had chosen to regard as successful. The world also thought that Mr. Arabin was, in his own estimation, sufficiently125 paid. Alas126! Alas! The world was mistaken, and Mr. Arabin was beginning to ascertain127 that such was the case.
And here may I beg the reader not to be hard in his judgement upon this man. Is not the state at which he has arrived the natural result of efforts to reach that which is not the condition of humanity? Is not modern stoicism, built though it be on Christianity, as great an outrage128 on human nature as was the stoicism of the ancients? The philosophy of Zeno was built on true laws, but on true laws misunderstood and therefore misapplied. It is the same with our Stoics129 here, who would teach us that wealth and worldly comfort and happiness on earth are not worth the search. Alas, for a doctrine130 which can find no believing pupils and no true teachers!
The case of Mr. Arabin was the more singular, as he belonged to a branch of the Church of England well inclined to regard its temporalities with avowed131 favour, and had habitually132 lived with men who were accustomed to much worldly comfort. But such was his idiosyncrasy that these very facts had produced within him, in early life, a state of mind that was not natural to him. He was content to be a High Churchman, if he could be so on principles of his own and could strike out a course showing a marked difference from those with whom he consorted133. He was ready to be a partisan27 as long as he was allowed to have a course of action and of thought unlike that of his party. His party had indulged him, and he began to feel that his party was right and himself wrong, just when such a conviction was too late to be of service to him. He discovered, when such discovery was no longer serviceable, that it would have been worth his while to have worked for the usual pay assigned to work in this world and have earned a wife and children, with a carriage for them to sit in; to have earned a pleasant dining-room, in which his friends could drink his wine, and the power of walking up the high street of his country town, with the knowledge that all its tradesmen would have gladly welcomed him within their doors. Other men arrived at those convictions in their start in life and so worked up to them. To him they had come when they were too late to be of use.
It has been said that Mr. Arabin was a man of pleasantry, and it may be thought that such a state of mind as that described would be antagonistic134 to humour. But surely such is not the case. Wit is the outward mental casing of the man and has no more to do with the inner mind of thoughts and feelings than have the rich brocaded garments of the priest at the altar with the asceticism135 of the anchorite below them, whose skin is tormented136 with sackcloth and whose body is half-flayed with rods. Nay137, will not such a one often rejoice more than any other in the rich show of his outer apparel? Will it not be food for his pride to feel that he groans138 inwardly while he shines outwardly? So it is with the mental efforts which men make. Those which they show forth daily to the world are often the opposites of the inner workings of the spirit.
In the archdeacon’s drawing-room, Mr. Arabin had sparkled with his usual unaffected brilliancy, but when he retired to his bedroom, he sat there sad, at his open window, repining within himself that he also had no wife, no bairns, no soft sward of lawn duly mown for him to lie on, no herd139 of attendant curates, no bowings from the banker’s clerks, no rich rectory. That apostleship that he had thought of had evaded140 his grasp, and he was now only vicar of St. Ewold’s, with a taste for a mitre. Truly he had fallen between two stools.
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Oxford
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worthy
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conspicuous
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portraiture
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daguerreotype
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truthful
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accurately
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depicted
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perpetuate
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forsake
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elude
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likeness
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groan
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labor
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presumption
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destined
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utterly
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eschewed
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remarkable
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droll
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aspirations
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absurdity
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auditors
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addicted
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partisan
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partisans
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remains
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| n.剩余物，残留物；遗体，遗迹 | |
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faculties
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| n.能力( faculty的名词复数 )；全体教职员；技巧；院 | |
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concocted
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| v.将（尤指通常不相配合的）成分混合成某物( concoct的过去式和过去分词 )；调制；编造；捏造 | |
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scintillated
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| v.（言谈举止中）焕发才智( scintillate的过去式和过去分词 )；谈笑洒脱；闪耀；闪烁 | |
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34
polemics
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| n.辩论术，辩论法；争论( polemic的名词复数 )；辩论；辩论术；辩论法 | |
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35
demonstrations
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| 证明( demonstration的名词复数 )； 表明； 表达； 游行示威 | |
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36
concurrent
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| adj.同时发生的，一致的 | |
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37
vigour
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| （=vigor）n.智力，体力，精力 | |
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38
pedantry
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| n.迂腐，卖弄学问 | |
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esteemed
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| 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 | |
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40
abode
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| n.住处，住所 | |
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41
bosom
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| n.胸，胸部；胸怀；内心；adj.亲密的 | |
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42
militant
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| adj.激进的，好斗的；n.激进分子，斗士 | |
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43
ordained
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| v.任命（某人）为牧师( ordain的过去式和过去分词 )；授予（某人）圣职；（上帝、法律等）命令；判定 | |
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44
surmised
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| v.臆测，推断( surmise的过去式和过去分词 )；揣测；猜想 | |
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45
meditate
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| v.想，考虑，（尤指宗教上的）沉思，冥想 | |
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46
entirely
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| ad.全部地，完整地；完全地，彻底地 | |
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47
foes
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| 敌人，仇敌( foe的名词复数 ) | |
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48
livelihood
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| n.生计，谋生之道 | |
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49
motives
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| n.动机，目的( motive的名词复数 ) | |
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50
yearned
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| 渴望，切盼，向往( yearn的过去式和过去分词 ) | |
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51
constrained
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| adj.束缚的,节制的 | |
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52
obedience
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| n.服从，顺从 | |
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53
enactments
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| n.演出( enactment的名词复数 )；展现；规定；通过 | |
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54
insufficient
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| adj.(for，of)不足的，不够的 | |
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55
forsaking
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| 放弃( forsake的现在分词 )； 弃绝； 抛弃； 摒弃 | |
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56
allure
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| n.诱惑力，魅力；vt.诱惑，引诱，吸引 | |
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allurements
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| n.诱惑( allurement的名词复数 )；吸引；诱惑物；有诱惑力的事物 | |
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standing
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| n.持续，地位；adj.永久的，不动的，直立的，不流动的 | |
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providence
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| n.深谋远虑，天道，天意；远见；节约；上帝 | |
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desolate
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| adj.荒凉的，荒芜的；孤独的，凄凉的；v.使荒芜，使孤寂 | |
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61
Christian
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| adj.基督教徒的；n.基督教徒 | |
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62
redeeming
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| 补偿的，弥补的 | |
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63
rectifying
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| 改正，矫正( rectify的现在分词 )； 精馏； 蒸流； 整流 | |
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64
solely
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| adv.仅仅，唯一地 | |
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65
counterfeits
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| v.仿制，造假( counterfeit的第三人称单数 ) | |
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66
forth
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| adv.向前；向外，往外 | |
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intercourse
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| n.性交；交流，交往，交际 | |
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68
severance
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| n.离职金；切断 | |
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69
apostasy
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| n.背教，脱党 | |
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70
allied
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| adj.协约国的；同盟国的 | |
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71
thoroughly
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| adv.完全地，彻底地，十足地 | |
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favourable
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| adj.赞成的，称赞的，有利的，良好的，顺利的 | |
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incompatible
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| adj.不相容的，不协调的，不相配的 | |
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74
bestowing
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| 砖窑中砖堆上层已烧透的砖 | |
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75
recipient
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| a.接受的,感受性强的 n.接受者,感受者,容器 | |
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76
professed
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| 公开声称的，伪称的，已立誓信教的 | |
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77
saturnine
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| adj.忧郁的，沉默寡言的，阴沉的，感染铅毒的 | |
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unwilling
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| adj.不情愿的 | |
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79
broils
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| v.（用火）烤（焙、炙等）( broil的第三人称单数 )；使卷入争吵；使混乱；被烤（或炙） | |
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80
opposition
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| n.反对，敌对 | |
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81
jovially
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| adv.愉快地，高兴地 | |
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82
ordeal
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| n.苦难经历，（尤指对品格、耐力的）严峻考验 | |
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83
humility
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| n.谦逊，谦恭 | |
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84
exteriorly
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| adv.从外部，表面上 | |
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85
tinged
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| v.（使）发丁丁声( ting的过去式和过去分词 ) | |
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86
pathos
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| n.哀婉，悲怆 | |
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87
descended
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| a.为...后裔的，出身于...的 | |
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88
sarcasm
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| n.讥讽，讽刺，嘲弄，反话 （adj.sarcastic） | |
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89
repartee
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| n.机敏的应答 | |
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90
celibacy
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| n.独身(主义) | |
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91
retired
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| adj.隐退的，退休的，退役的 | |
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92
decided
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| adj.决定了的，坚决的；明显的，明确的 | |
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93
implicitly
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| adv. 含蓄地, 暗中地, 毫不保留地 | |
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acceded
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| v.（正式）加入( accede的过去式和过去分词 )；答应；（通过财产的添附而）增加；开始任职 | |
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95
determined
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| adj.坚定的；有决心的 | |
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96
jealousy
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| n.妒忌，嫉妒，猜忌 | |
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97
fixedly
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| adv.固定地；不屈地，坚定不移地 | |
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98
exalted
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| adj.(地位等)高的，崇高的；尊贵的，高尚的 | |
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99
contented
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| adj.满意的，安心的，知足的 | |
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100
thereby
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| adv.因此，从而 | |
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101
paragon
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| n.模范，典型 | |
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102
conceited
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| adj.自负的，骄傲自满的 | |
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103
taint
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| n.污点；感染；腐坏；v.使感染；污染 | |
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104
conversant
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| adj.亲近的，有交情的，熟悉的 | |
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105
mazed
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| 迷惘的，困惑的 | |
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106
uncommonly
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| adv. 稀罕(极，非常) | |
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107
averse
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| adj.厌恶的；反对的，不乐意的 | |
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108
dictate
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| v.口授；(使)听写；指令，指示，命令 | |
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109
justify
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| vt.证明…正当(或有理)，为…辩护 | |
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110
shunned
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| v.避开，回避，避免( shun的过去式和过去分词 ) | |
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111
virtues
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| 美德( virtue的名词复数 )； 德行； 优点； 长处 | |
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112
enjoyment
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| n.乐趣；享有；享用 | |
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113
Christians
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| n.基督教徒( Christian的名词复数 ) | |
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114
perfectly
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| adv.完美地，无可非议地，彻底地 | |
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115
coveted
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| adj.令人垂涎的；垂涎的，梦寐以求的v.贪求，觊觎(covet的过去分词)；垂涎；贪图 | |
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116
encompassed
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| v.围绕( encompass的过去式和过去分词 )；包围；包含；包括 | |
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117
possessed
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| adj.疯狂的；拥有的，占有的 | |
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118
opulence
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| n.财富，富裕 | |
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119
rejection
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| n.拒绝，被拒，抛弃，被弃 | |
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120
dross
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| n.渣滓；无用之物 | |
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121
promotion
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| n.提升，晋级；促销，宣传 | |
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122
daydream
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| v.做白日梦，幻想 | |
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123
allotted
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| 分配，拨给，摊派( allot的过去式和过去分词 ) | |
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124
bliss
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| n.狂喜，福佑，天赐的福 | |
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125
sufficiently
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| adv.足够地，充分地 | |
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126
alas
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| int.唉(表示悲伤、忧愁、恐惧等) | |
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127
ascertain
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| vt.发现，确定，查明，弄清 | |
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128
outrage
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| n.暴行，侮辱，愤怒；vt.凌辱，激怒 | |
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129
stoics
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| 禁欲主义者，恬淡寡欲的人，不以苦乐为意的人( stoic的名词复数 ) | |
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130
doctrine
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| n.教义；主义；学说 | |
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131
avowed
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| adj.公开声明的，承认的v.公开声明，承认( avow的过去式和过去分词) | |
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132
habitually
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| ad.习惯地，通常地 | |
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133
consorted
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| v.结伴( consort的过去式和过去分词 )；交往；相称；调和 | |
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134
antagonistic
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| adj.敌对的 | |
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135
asceticism
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| n.禁欲主义 | |
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136
tormented
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| 饱受折磨的 | |
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137
nay
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| adv.不；n.反对票，投反对票者 | |
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138
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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139
herd
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| n.兽群，牧群；vt.使集中，把…赶在一起 | |
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140
evaded
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| 逃避( evade的过去式和过去分词 )； 避开； 回避； 想不出 | |
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