When one of his pupils inquired of Epictetus, and he was a person who appeared to be inclined to Cynism, what kind of person a Cynic ought to be and what was the notion of the thing, We will inquire, said Epictetus, at leisure: but I have so much to say to you that he who without God attempts so great a matter, is hateful to God, and has no other purpose than to act indecently in public. For in any well-managed house no man comes forward, and says to himself, “I ought to be manager of the house.” If he does so, the master turns round and, seeing him insolently1 giving orders, drags him forth2 and flogs him. So it is also in this great city; for here also there is a master of the house who orders everything. “You are the sun; you can by going round make the year and seasons, and make the fruits grow and nourish them, and stir the winds and make them remit3, and warm the bodies of men properly: go, travel round, and so administer things from the greatest to the least.” “You are a calf4; when a lion shall appear, do your proper business: if you do not, you will suffer.” “You are a bull: advance and fight, for this is your business, and becomes you, and you can do it.” “You can lead the army against Illium; be Agamemnon.” “You can fight in single combat against Hector: be Achilles.” But if Thersites came forward and claimed the command, he would either not have obtained it; or, if he did obtain it, he would have disgraced himself before many witnesses.
Do you also think about the matter carefully: it is not what it seems to you. “I wear a cloak now and I shall wear it then: I sleep hard now, and I shall sleep hard then: I will take in addition a little bag now and a staff, and I will go about and begin to beg and to abuse those whom I meet; and if I see any man plucking the hair out of his body, I will rebuke5 him, or if he has dressed his hair, or if he walks about in purple.” If you imagine the thing to be such as this, keep far away from it: do not approach it: it is not at all for you. But if you imagine it to be what it is, and do not think yourself to be unfit for it, consider what a great thing you undertake.
In the first place in the things which relate to yourself, you must not be in any respect like what you do now: you must not blame God or man: you must take away desire altogether, you must transfer avoidance only to the things which are within the power of the will: you must not feel anger nor resentment6 nor envy nor pity; a girl must not appear handsome to you, nor must you love a little reputation, nor be pleased with a boy or a cake. For you ought to know that the rest of men throw walls around them and houses and darkness when they do any such things, and they have many means of concealment7. A man shuts the door, he sets somebody before the chamber8: if a person comes, say that he is out, he is not at leisure. But the Cynic instead of all these things must use modesty9 as his protection: if he does not, he will he indecent in his nakedness and under the open sky. This is his house, his door: this is the slave before his bedchamber: this is his darkness. For he ought not to wish to hide anything that he does: and if he does, he is gone, he has lost the character of a Cynic, of a man who lives under the open sky, of a free man: he has begun to fear some external thing, he has begun to have need of concealment, nor can he get concealment when he chooses. For where shall he hide himself and how? And if by chance this public instructor10 shall be detected, this pedagogue11, what kind of things will he be compelled to suffer? when then a man fears these things, is it possible for him to be bold with his whole soul to superintend men? It cannot be: it is impossible.
In the first place, then, you must make your ruling faculty12 pure, and this mode of life also. “Now, to me the matter to work on is my understanding, as wood is to the carpenter, as hides to the shoemaker; and my business is the right use of appearances. But the body is nothing to me: the parts of it are nothing to me. Death? Let it come when it chooses, either death of the whole or of a part. Fly, you say. And whither; can any man eject me out of the world? He cannot. But wherever I ever I go, there is the sun, there is the moon, there are the stars, dreams, omens13, and the conversation with Gods.”
Then, if he is thus prepared, the true Cynic cannot be satisfied with this; but he must know that he is sent a messenger from Zeus to men about good and bad things, to show them that they have wandered and are seeking the substance of good and evil where it is not, but where it is, they never think; and that he is a spy, as Diogenes was carried off to Philip after the battle of Chaeroneia as a spy. For, in fact, a Cynic is a spy of the things which are good for men and which are evil, and it is his duty to examine carefully and to come and report truly, and not to be struck with terror so as to point out as enemies those who are not enemies, nor in any other way to be perturbed14 by appearances nor confounded.
It is his duty, then, to he able with a loud voice, if the occasion should arise, and appearing on the tragic15 stage to say like Socrates: “Men, whither are you hurrying, what are you doing, wretches17? like blind people you are wandering up and down: you are going by another road, and have left the true road: you seek for prosperity and happiness where they are not, and if another shows you where they are, you do not believe him.” Why do you seek it without? In the body? It is not there. If you doubt, look at Myro, look at Ophellius. In possessions? It is not there. But if you do not believe me, look at Croesus: look at those who are now rich, with what lamentations their life is filled. In power? It is not there. If it is, those must be happy who have been twice and thrice consuls20; but they are not. Whom shall we believe in these matters? you who from without see their affairs and are dazzled by an appearance, or the men themselves? What do they say? Hear them when they groan21, when they grieve, when on account of these very consulships and glory and splendour they think that they are more wretched and in greater danger. Is it in royal power? It is not: if it were, Nero would have been happy, and Sardanapalus. But neither was Agamemnon happy, though he was a better man than Sardanapalus and Nero; but while others are snoring what is he doing?
“Much from his head he tore his rooted hair.”
And what does he say himself?
“I am perplexed,” he says, “and
Disturb’d I am,” and “my heart out of my bosom22
Is leaping.”
Wretch18, which of your affairs goes badly? Your possessions? No. Your body? No. But you are rich in gold and copper23. What then is the matter with you? That part of you, whatever it is, has been neglected by you and is corrupted24, the part with which we desire, with which we avoid, with which we move toward and move from things. How neglected? He knows not the nature of good for which he is made by nature and the nature of evil; and what is his own, and what belongs to another; and when anything that belongs to others goes badly, he says, “Woe to me, for the Hellenes are in dancer.” Wretched is his ruling faculty, and alone neglected and uncared for. “The Hellenes are going to die destroyed by the Trojans.” And if the Trojans do not kill them, will they not die? “Yes; but not all at once.” What difference, then, does it make? For if death is an evil, whether men die altogether, or if they die singly, it is equally an evil. Is anything else then going to happen than the separation of the soul and the body? Nothing. And if the Hellenes perish, is the door closed, and is it not in your power to die? “It is.” Why then do you lament19 “Oh, you who are a king and have the sceptre of Zeus?” An unhappy king does not exist more than an unhappy god. What then art thou? In truth a shepherd: for you weep as shepherds do, when a wolf has carried off one of their sheep: and these who are governed by you are sheep. And why did you come hither? Was your desire in any danger? was your aversion? was your movement? was your avoidance of things? He replies, “No; but the wife of my brother was carried off.” Was it not then a great gain to be deprived of an adulterous wife? “Shall we be despised, then, by the Trojans?” What kind of people are the Trojans, wise or foolish? If they are wise, why do you fight with them? If they are fools, why do you care about them.
In what, then, is the good, since it is not in these things? Tell us, you who are lord, messenger and spy. Where you do not think that it is, nor choose to seek it: for if you chose to seek it, you would have found it to he in yourselves; nor would you be wandering out of the way, nor seeking what belongs to others as if it were your own. Turn your thoughts into yourselves: observe the preconceptions which you have. What kind of a thing do you imagine the good to be? “That which flows easily, that which is happy, that which is not impeded27.” Come, and do you not naturally imagine it to be great, do you not imagine it to be valuable? do you not imagine it to be free from harm? In what material then ought you to seek for that which flows easily, for that which is not impeded? in that which serves or in that which is free? “In that which is free.” Do you possess the body, then, free or is it in servile condition? “We do not know.” Do you not know that it is the slave of fever, of gout, ophthalmia, dysentery, of a tyrant28, of fire, of iron, of everything which is stronger? Yes, it is a slave.” How, then, is it possible that anything which belongs to the body can be free from hindrance29? and how is a thing great or valuable which is naturally dead, or earth, or mud? Well then, do you possess nothing which is free? “Perhaps nothing.” And who is able to compel you to assent31 to that which appears false? “No man.” And who can compel you not to assent to that which appears true? “No man.” By this, then, you see that there is something in you naturally free. But to desire or to be averse32 from, or to move toward an object or to move from it, or to prepare yourself, or to propose to do anything, which of you can do this, unless he has received an impression of the appearance of that which is profitable or a duty? “No man.” You have, then, in these thongs33 also something which is not hindered and is free. Wretched men, work out this, take care of this, seek for good here.
“And how is it possible that a man who has nothing, who is naked, houseless, without a hearth34, squalid, without a slave, without a city, can pass a life that flows easily?” See, God has sent you a man to show you that it is possible. “Look at me, who am without a city, without a house, without possessions, without a slave; I sleep on the ground; I have no wife, no children; no praetorium, but only the earth and heavens, and one poor cloak. And what do I want? Am I not without sorrow? am I not without fear? Am I not free? When did any of you see me failing in the object of my desire? or ever falling into that which I would avoid? did I ever blame God or man? did I ever accuse any man? did any of you ever see me with sorrowful countenance35? And how do I meet with those whom you are afraid of and admire? Do not I treat them like slaves? Who, when he sees me, does not think that he sees his king and master?”
This is the language of the Cynics, this their character, this is their purpose. You say “No”: but their characteristic is the little wallet, and staff, and great jaws36: the devouring37 of all that you give them, or storing it up, or the abusing unseasonably all whom they meet, or displaying their shoulder as a fine thing. Do you see how you are going, to undertake so great a business? First take a mirror: look at your shoulders; observe your loins, your thighs38. You are going, my man, to be enrolled39 as a combatant in the Olympic games, no frigid40 and miserable41 contest. In the Olympic games a man is not permitted to be conquered only and to take his departure; but first he must be disgraced in the sight of all the world, not in the sight of Athenians only, or of Lacedaemonians or of Nicopolitans; next he must be whipped also if he has entered into the contests rashly: and before being whipped, he must suffer thirst and heat, and swallow much dust.
Reflect more carefully, know thyself, consult the divinity, without God attempt nothing; for if he shall advise you, be assured that he intends you to become great or to receive many blows. For this very amusing quality is conjoined to a Cynic: he must be flogged like an ass30, and when he is flogged, he must love those who flog him, as if he were the father of all, and the brother of all. You say “No”; but if a man flogs you, stand in the public place and call out, “Caesar, what do I suffer in this state of peace under thy protection? Let us bring the offender42 before the proconsul.” But what is Caesar to a Cynic, or what is a proconsul, or what is any other except him who sent the Cynic down hither, and whom he serves, namely Zeus? Does he call upon any other than Zeus? Is he not convinced that, whatever he suffers, it is Zeus who is exercising him? Hercules when he was exercised by Eurystheus did not think that he was wretched, but without hesitation43 he attempted to execute all that he had in hand. And is he who is trained to the contest and exercised by Zeus going to call out and to be vexed44, he who is worthy45 to bear the sceptre of Diogenes? Hear what Diogenes says to the passers-by when he is in a fever, “Miserable wretches, will you not stay? but are you going so long a journey to Olympia to see the destruction or the fight of athletes; and will you not choose to see the combat between a fever and a man?” Would such a man accuse God who sent him down as if God were treating him unworthily, a man who gloried in his circumstances, and claimed to be an example to those who were passing by? For what shall he accuse him of? because he maintains a decency46 of behavior, because he displays his virtue47 more conspicuously48? Well, and what does he say of poverty, about death, about pain? How did he compare his own happiness with that of the Great King? or rather he thought that there was no comparison between them. For where there are perturbations, and griefs, and fears, and desires not satisfied, and aversions of things which you cannot avoid, and envies and jealousies49, how is there a road to happiness there? But where there are corrupt25 principles, there these things must of necessity be.
When the young man asked, if when a Cynic is sick, and a friend asks him to come to his house and be taken care of in his sickness, shall the Cynic accept the invitation, he replied: And where shall you find, I ask, a Cynic’s friend? For the man who invites ought to be such another as the that he may be worthy of being reckoned the Cynic’s friend. He ought to be a partner in the Cynic’s sceptre and his royalty50, and a worthy minister, if he intends to be considered worthy of a Cynic’s friendship, as Diogenes was a friend of Antisthenes, as Crates16 was a friend of Diogenes. Do you think that, if a man comes to a Cynic and salutes51 him, he is the Cynic’s friend, and that the Cynic will think him worthy of receiving a Cynic into his house? So that, if you please, reflect on this also: rather look round for some convenient dunghill on which you shall bear your fever and which will shelter you from the north wind that you may not be chilled. But you seem to me to wish to go into some man’s house and to be well fed there for a time. Why then do you think of attempting so great a thing?
“But,” said the young man, “shall marriage and the procreation of children as a chief duty be undertaken by the Cynic?” If you grant me a community of wise men, Epictetus replies, perhaps no man will readily apply himself to the Cynic practice. For on whose account should he undertake this manner of life? However if we suppose that he does, nothing will prevent him from marrying and begetting52 children; for his wife will be another like himself, and his father-in-law another like himself, and his children will be brought up like himself. But in the present state of things which is like that of an army placed in battle order, is it not fit that the Cynic should without any distraction54 be employed only on the administration of God, able to go about among men, not tied down to the common duties of mankind, nor entangled55 in the ordinary relations of life, which if he neglects, he will not maintain the character of an honourable56 and good man? and if he observes them he will lose the character of the messenger, and spy and herald57 of God. For consider that it is his duty to do something toward his father-in-law, something to the other kinsfolk of his wife, something to his wife also. He is also excluded by being a Cynic from looking after the sickness of his own family, and from providing for their support. And, to say nothing of the rest, he must have a vessel58 for heating water for the child that he may wash it in the bath; wool for his wife when she is delivered of a child, oil, a bed, a cup: so the furniture of the house is increased. I say nothing of his other occupations and of his distraction. Where, then, now is that king, he who devotes himself to the public interests,
The people’s guardian59 and so full of cares.
whose duty it is to look after others, the married and those who have children; to see who uses his wife well, who uses her badly; who quarrels; what family is well administered, what is not; going about as a physician does and feels pulses? He says to one, “You have a fever,” to another, “You have a headache, or the gout”: he says to one, “Abstain from food”; to another he says, “Eat”; or “Do not use the bath”; to another, “You require the knife, or the cautery.” How can he have time for this who is tied to the duties of common life? is it not his duty to supply clothing to his children, and to send them to the schoolmaster with writing tablets, and styles. Besides, must he not supply them with beds? for they cannot be genuine Cynics as soon as they are born. If he does not do this, it would be better to expose the children as soon as they are born than to kill them in this way. Consider what we are bringing the Cynic down to, how we are taking his royalty from him. “Yes, but Crates took a wife.” You are speaking of a circumstance which arose from love and of a woman who was another Crates. But we are inquiring about ordinary marriages and those which are free from distractions60, and making this inquiry61 we do not find the affair of marriage in this state of the world a thing which is especially suited to the Cynic.
“How, then, shall a man maintain the existence of society?” In the name of God, are those men greater benefactors63 to society who introduce into the world to occupy their own places two or three grunting64 children, or those who superintend as far as they can all mankind, and see what they do, how they live, what they attend to, what they neglect contrary to their duty? Did they who left little children to the Thebans do them more good than Epaminondas who died childless? And did Priamus, who begat fifty worthless sons, or Danaus or AEolus contribute more to the community than Homer? then shall the duty of a general or the business of a writer exclude a man from marriage or the begetting of children, and such a man shall not be judged to have accepted the condition of childlessness for nothing; and shall not the royalty of a Cynic be considered an equivalent for the want of children? Do we not perceive his grandeur65 and do we not justly contemplate66 the character of Diogenes; and do we, instead of this, turn our eyes to the present Cynics, who are dogs that wait at tables and in no respect imitate the Cynics of old except perchance in breaking wind, but in nothing else? For such matters would not have moved us at all nor should we have wondered if a Cynic should not marry or beget53 children. Man, the Cynic is the father of all men; the men are his sons, the women are his daughters: he so carefully visits all, so well does he care for all. Do you think that it is from idle impertinence that he rebukes67 those whom he meets? He does it as a father, as a brother, and as the minister of the father of all, the minister of Zeus.
If you please, ask me also if a Cynic shall engage in the administration of the state. Fool, do you seek a greater form of administration than that in which he is engaged? Do you ask if he shall appear among the Athenians and say something about the revenues and the supplies, he who must talk with all men, alike with Athenians, alike with Corinthians, alike with Romans, not about supplies, nor yet about revenues, nor about peace or war, but about happiness and unhappiness, about good fortune and bad fortune, about slavery and freedom? When a man has undertaken the administration of such a state, do you ask me if he shall engage in the administration of a state? ask me also if he shall govern: again I will say to you: Fool, what greater government shall he exercise than that which he exercises now?
It is necessary also for such a man to have a certain habit of body: for if he appears to be consumptive, thin and pale, his testimony68 has not then the same weight. For he must not only by showing the qualities of the soul prove to the vulgar that it is in his power independent of the things which they admire to be a good man, but he must also show by his body that his simple and frugal69 way of living in the open air does not injure even the body. “See,” he says, “I am a proof of this, and my own body also is.” So Diogenes used to do, for he used to go about fresh-looking, and he attracted the notice of the many by his personal appearance. But if a Cynic is an object of compassion70, he seems to a beggar: all persons turn away from him, all are offended with him; for neither ought he to appear dirty so that he shall not also in this respect drive away men; but his very roughness ought to be clean and attractive.
There ought also to belong to the Cynic much natural grace and sharpness; and if this is not so, he is a stupid fellow, and nothing else; and he must have these qualities that he may be able readily and fitly to be a match for all circumstances that may happen. So Diogenes replied to one who said, “Are you the Diogenes who does not believe that there are gods?” “And, how,” replied Diogenes, “can this be when I think that you are odious71 to the gods?” On another occasion in reply to Alexander, who stood by him when he was sleeping, and quoted Homer’s line,
A man a councilor should not sleep all night,
he answered, when he was half-asleep,
The people’s guardian and so full of cares.
But before all the Cynic’s ruling faculty must be purer than the sun; and, if it is not, he must be a cunning knave72 and a fellow of no principle, since while he himself is entangled in some vice73 he will reprove others. For see how the matter stands: to these kings and tyrants74 their guards and arms give the power of reproving some persons, and of being able even to punish those who do wrong though they are themselves bad; but to a Cynic instead of arms and guards it is conscience which gives this power. When he knows that be has watched and labored75 for mankind, and has slept pure, and sleep has left him still purer, and that he thought whatever he has thought as a friend of the gods, as a minister, as a participator of the power of Zeus, and that on all occasions he is ready to say
Lead me, O Zeus, and thou O Destiny;
and also, “If so it pleases the gods, so let it be”; why should he not have confidence to speak freely to his own brothers, to his children, in a word to his kinsmen76? For this reason he is neither overcurious nor a busybody when he is in this state of mind: for he is not a meddler77 with the affairs of others when he is superintending human affairs, but he is looking after his own affairs. If that is not so, you may also say that the general is a busybody, when he inspects his soldiers, and examines them, and watches them, and punishes the disorderly. But if, while you have a cake under your arm, you rebuke others, I will say to you: “Will you not rather go away into a corner and eat that which you have stolen”; what have you to do with the affairs of others? For who are you? are you the bull of the herd26, or the queen of the bees? Show me the tokens of your supremacy78, such as they have from nature. But if you are a drone claiming the sovereignty over the bees, do you not suppose that your fellow citizens will put you down as the bees do the drones?
The Cynic also ought to have such power of endurance as to seem insensible to the common sort and a stone: no man reviles79 him, no man strikes him, no man insults him, but he gives his body that any man who chooses may do with it what he likes. For he bears in mind that the inferior must be overpowered by the superior in that in which it is inferior; and the body is inferior to the many, the weaker to the stronger. He never then descends80 into such a contest in which he can be overpowered; but he immediately withdraws from things which belong to others, he claims not the things which are servile. where there is will and the use of appearances, there you will see how many eyes he has so that you may say, “Argus was blind compared with him.” Is his assent ever hasty, his movement rash, does his desire ever fall in its object, does that which he would avoid befall him, is his purpose unaccomplished, does he ever find fault, is he ever humiliated81, is he ever envious82? To these he directs all his attention and energy; but as to everything else he snores supine. All is peace; there is no robber who takes away his will, no tyrant. But what say you as to his body? I say there is. And as to magistracies and honours? What does he care for them? When then any person would frighten him through them, he says to him, “Begone, look for children: masks are formidable to them; but I know that they are made of shell, and they have nothing inside.”
About such a matter as this you are deliberating. Therefore, if you please, I urge you in God’s name, defer83 the matter, and first consider your preparation for it. For see what Hector says to Andromache, “Retire rather,” he says, “into the house and weave:
War is the work of men
Of all indeed, but specially62 ‘tis mine.
So he was conscious of his own qualification, and knew her weakness.
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insolently
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| adv.自豪地，自傲地 | |
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forth
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| adv.向前；向外，往外 | |
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remit
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| v.汇款，汇寄；豁免（债务），免除（处罚等） | |
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calf
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rebuke
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| v.指责，非难，斥责 [反]praise | |
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resentment
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concealment
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chamber
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modesty
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instructor
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| n.指导者，教员，教练 | |
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pedagogue
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faculty
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omens
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perturbed
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tragic
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| adj.悲剧的，悲剧性的，悲惨的 | |
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crates
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wretches
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wretch
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| n.可怜的人，不幸的人；卑鄙的人 | |
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lament
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consuls
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| 领事( consul的名词复数 )； （古罗马共和国时期）执政官 （古罗马共和国及其军队的最高首长，同时共有两位，每年选举一次） | |
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groan
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| vi./n.呻吟，抱怨；(发出)呻吟般的声音 | |
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bosom
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copper
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corrupted
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corrupt
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herd
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| n.兽群，牧群；vt.使集中，把…赶在一起 | |
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impeded
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| 阻碍，妨碍，阻止( impede的过去式和过去分词 ) | |
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tyrant
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| n.暴君，专制的君主，残暴的人 | |
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hindrance
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| n.妨碍，障碍 | |
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ass
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| n.驴；傻瓜，蠢笨的人 | |
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assent
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| v.批准，认可；n.批准，认可 | |
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averse
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| adj.厌恶的；反对的，不乐意的 | |
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thongs
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| 的东西 | |
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hearth
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| n.壁炉炉床，壁炉地面 | |
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countenance
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| n.脸色，面容；面部表情；vt.支持，赞同 | |
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jaws
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| n.口部；嘴 | |
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devouring
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| 吞没( devour的现在分词 )； 耗尽； 津津有味地看； 狼吞虎咽地吃光 | |
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thighs
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| n.股，大腿( thigh的名词复数 )；食用的鸡（等的）腿 | |
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enrolled
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| adj.入学登记了的v.[亦作enrol]( enroll的过去式和过去分词 )；登记，招收，使入伍（或入会、入学等），参加，成为成员；记入名册；卷起，包起 | |
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frigid
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| adj.寒冷的，凛冽的；冷淡的；拘禁的 | |
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miserable
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| adj.悲惨的，痛苦的；可怜的，糟糕的 | |
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offender
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| n.冒犯者，违反者，犯罪者 | |
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hesitation
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| n.犹豫，踌躇 | |
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vexed
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| 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 | |
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worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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decency
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| n.体面，得体，合宜，正派，庄重 | |
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virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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conspicuously
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| ad.明显地，惹人注目地 | |
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jealousies
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| n.妒忌( jealousy的名词复数 )；妒羡 | |
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royalty
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| n.皇家，皇族 | |
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salutes
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| n.致敬，欢迎，敬礼( salute的名词复数 )v.欢迎，致敬( salute的第三人称单数 )；赞扬，赞颂 | |
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begetting
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| v.为…之生父( beget的现在分词 )；产生，引起 | |
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beget
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| v.引起；产生 | |
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distraction
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| n.精神涣散，精神不集中，消遣，娱乐 | |
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entangled
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| adj.卷入的；陷入的；被缠住的；缠在一起的v.使某人（某物/自己）缠绕，纠缠于（某物中），使某人（自己）陷入（困难或复杂的环境中）( entangle的过去式和过去分词 ) | |
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honourable
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| adj.可敬的；荣誉的，光荣的 | |
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herald
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| vt.预示...的来临，预告，宣布，欢迎 | |
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vessel
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| n.船舶；容器，器皿；管，导管，血管 | |
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guardian
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| n.监护人；守卫者，保护者 | |
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distractions
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| n.使人分心的事[人]( distraction的名词复数 )；娱乐，消遣；心烦意乱；精神错乱 | |
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inquiry
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| n.打听，询问，调查，查问 | |
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specially
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| adv.特定地；特殊地；明确地 | |
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benefactors
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| n.捐助者，施主( benefactor的名词复数 )；恩人 | |
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grunting
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| 咕哝的，呼噜的 | |
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grandeur
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| n.伟大，崇高，宏伟，庄严，豪华 | |
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contemplate
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| vt.盘算，计议；周密考虑；注视，凝视 | |
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rebukes
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| 责难或指责( rebuke的第三人称单数 ) | |
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testimony
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| n.证词；见证，证明 | |
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frugal
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| adj.节俭的，节约的，少量的，微量的 | |
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compassion
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| n.同情，怜悯 | |
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odious
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| adj.可憎的，讨厌的 | |
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knave
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| n.流氓；（纸牌中的）杰克 | |
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vice
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| n.坏事；恶习；[pl.]台钳，老虎钳；adj.副的 | |
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tyrants
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| 专制统治者( tyrant的名词复数 )； 暴君似的人； （古希腊的）僭主； 严酷的事物 | |
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labored
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| adj.吃力的，谨慎的v.努力争取(for)( labor的过去式和过去分词 )；苦干；详细分析；（指引擎）缓慢而困难地运转 | |
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kinsmen
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| n.家属，亲属( kinsman的名词复数 ) | |
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meddler
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| n.爱管闲事的人，干涉者 | |
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supremacy
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| n.至上；至高权力 | |
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reviles
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| v.辱骂，痛斥( revile的第三人称单数 ) | |
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descends
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| v.下来( descend的第三人称单数 )；下去；下降；下斜 | |
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humiliated
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| 感到羞愧的 | |
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82
envious
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| adj.嫉妒的，羡慕的 | |
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defer
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| vt.推迟，拖延；vi.(to)遵从，听从，服从 | |
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