Chen Shih-yin, in a vision, apprehends1 perception and spirituality — Chia Yü-ts’un, in the (windy and dusty) world, cherishes fond thoughts of a beautiful maiden2.
This is the opening section; this the first chapter. Subsequent to the visions of a dream which he had, on some previous occasion, experienced, the writer personally relates, he designedly concealed3 the true circumstances, and borrowed the attributes of perception and spirituality to relate this story of the Record of the Stone. With this purpose, he made use of such designations as Chen Shih-yin (truth under the garb4 of fiction) and the like. What are, however, the events recorded in this work? Who are the dramatis personae?
Wearied with the drudgery6 experienced of late in the world, the author speaking for himself, goes on to explain, with the lack of success which attended every single concern, I suddenly bethought myself of the womankind of past ages. Passing one by one under a minute scrutiny7, I felt that in action and in lore8, one and all were far above me; that in spite of the majesty9 of my manliness10, I could not, in point of fact, compare with these characters of the gentle sex. And my shame forsooth then knew no bounds; while regret, on the other hand, was of no avail, as there was not even a remote possibility of a day of remedy.
On this very day it was that I became desirous to compile, in a connected form, for publication throughout the world, with a view to (universal) information, how that I bear inexorable and manifold retribution; inasmuch as what time, by the sustenance11 of the benevolence12 of Heaven, and the virtue13 of my ancestors, my apparel was rich and fine, and as what days my fare was savory14 and sumptuous15, I disregarded the bounty16 of education and nurture17 of father and mother, and paid no heed18 to the virtue of precept19 and injunction of teachers and friends, with the result that I incurred20 the punishment, of failure recently in the least trifle, and the reckless waste of half my lifetime. There have been meanwhile, generation after generation, those in the inner chambers22, the whole mass of whom could not, on any account, be, through my influence, allowed to fall into extinction23, in order that I, unfilial as I have been, may have the means to screen my own shortcomings.
Hence it is that the thatched shed, with bamboo mat windows, the bed of tow and the stove of brick, which are at present my share, are not sufficient to deter24 me from carrying out the fixed25 purpose of my mind. And could I, furthermore, confront the morning breeze, the evening moon, the willows26 by the steps and the flowers in the courtyard, methinks these would moisten to a greater degree my mortal pen with ink; but though I lack culture and erudition, what harm is there, however, in employing fiction and unrecondite language to give utterance27 to the merits of these characters? And were I also able to induce the inmates28 of the inner chamber21 to understand and diffuse29 them, could I besides break the weariness of even so much as a single moment, or could I open the eyes of my contemporaries, will it not forsooth prove a boon30?
This consideration has led to the usage of such names as Chia Yü-ts’un and other similar appellations31.
More than any in these pages have been employed such words as dreams and visions; but these dreams constitute the main argument of this work, and combine, furthermore, the design of giving a word of warning to my readers.
Reader, can you suggest whence the story begins?
The narration32 may border on the limits of incoherency and triviality, but it possesses considerable zest33. But to begin.
The Empress Nü Wo, (the goddess of works,) in fashioning blocks of stones, for the repair of the heavens, prepared, at the Ta Huang Hills and Wu Ch’i cave, 36,501 blocks of rough stone, each twelve chang in height, and twenty-four chang square. Of these stones, the Empress Wo only used 36,500; so that one single block remained over and above, without being turned to any account. This was cast down the Ch’ing Keng peak. This stone, strange to say, after having undergone a process of refinement34, attained36 a nature of efficiency, and could, by its innate37 powers, set itself into motion and was able to expand and to contract.
When it became aware that the whole number of blocks had been made use of to repair the heavens, that it alone had been destitute38 of the necessary properties and had been unfit to attain35 selection, it forthwith felt within itself vexation and shame, and day and night, it gave way to anguish40 and sorrow.
One day, while it lamented41 its lot, it suddenly caught sight, at a great distance, of a Buddhist42 bonze and of a Taoist priest coming towards that direction. Their appearance was uncommon43, their easy manner remarkable44. When they drew near this Ch’ing Keng peak, they sat on the ground to rest, and began to converse45. But on noticing the block newly-polished and brilliantly clear, which had moreover contracted in dimensions, and become no larger than the pendant of a fan, they were greatly filled with admiration46. The Buddhist priest picked it up, and laid it in the palm of his hand.
“Your appearance,” he said laughingly, “may well declare you to be a supernatural object, but as you lack any inherent quality it is necessary to inscribe47 a few characters on you, so that every one who shall see you may at once recognise you to be a remarkable thing. And subsequently, when you will be taken into a country where honour and affluence48 will reign49, into a family cultured in mind and of official status, in a land where flowers and trees shall flourish with luxuriance, in a town of refinement, renown50 and glory; when you once will have been there . . . ”
The stone listened with intense delight.
“What characters may I ask,” it consequently inquired, “will you inscribe? and what place will I be taken to? pray, pray explain to me in lucid51 terms.” “You mustn’t be inquisitive,” the bonze replied, with a smile, “in days to come you’ll certainly understand everything.” Having concluded these words, he forthwith put the stone in his sleeve, and proceeded leisurely52 on his journey, in company with the Taoist priest. Whither, however, he took the stone, is not divulged53. Nor can it be known how many centuries and ages elapsed, before a Taoist priest, K’ung K’ung by name, passed, during his researches after the eternal reason and his quest after immortality55, by these Ta Huang Hills, Wu Ch’i cave and Ch’ing Keng Peak. Suddenly perceiving a large block of stone, on the surface of which the traces of characters giving, in a connected form, the various incidents of its fate, could be clearly deciphered, K’ung K’ung examined them from first to last. They, in fact, explained how that this block of worthless stone had originally been devoid56 of the properties essential for the repairs to the heavens, how it would be transmuted57 into human form and introduced by Mang Mang the High Lord, and Miao Miao, the Divine, into the world of mortals, and how it would be led over the other bank (across the San Sara). On the surface, the record of the spot where it would fall, the place of its birth, as well as various family trifles and trivial love affairs of young ladies, verses, odes, speeches and enigmas58 was still complete; but the name of the dynasty and the year of the reign were obliterated59, and could not be ascertained60.
On the obverse, were also the following enigmatical verses:
Lacking in virtues61 meet the azure62 skies to mend,
In vain the mortal world full many a year I wend,
Of a former and after life these facts that be,
Who will for a tradition strange record for me?
K’ung K’ung, the Taoist, having pondered over these lines for a while, became aware that this stone had a history of some kind.
“Brother stone,” he forthwith said, addressing the stone, “the concerns of past days recorded on you possess, according to your own account, a considerable amount of interest, and have been for this reason inscribed63, with the intent of soliciting64 generations to hand them down as remarkable occurrences. But in my own opinion, they lack, in the first place, any data by means of which to establish the name of the Emperor and the year of his reign; and, in the second place, these constitute no record of any excellent policy, adopted by any high worthies65 or high loyal statesmen, in the government of the state, or in the rule of public morals. The contents simply treat of a certain number of maidens66, of exceptional character; either of their love affairs or infatuations, or of their small deserts or insignificant67 talents; and were I to transcribe68 the whole collection of them, they would, nevertheless, not be estimated as a book of any exceptional worth.”
“Sir Priest,” the stone replied with assurance, “why are you so excessively dull? The dynasties recorded in the rustic69 histories, which have been written from age to age, have, I am fain to think, invariably assumed, under false pretences70, the mere71 nomenclature of the Han and T’ang dynasties. They differ from the events inscribed on my block, which do not borrow this customary practice, but, being based on my own experiences and natural feelings, present, on the contrary, a novel and unique character. Besides, in the pages of these rustic histories, either the aspersions upon sovereigns and statesmen, or the strictures upon individuals, their wives, and their daughters, or the deeds of licentiousness73 and violence are too numerous to be computed74. Indeed, there is one more kind of loose literature, the wantonness and pollution in which work most easy havoc75 upon youth.
“As regards the works, in which the characters of scholars and beauties is delineated their allusions76 are again repeatedly of Wen Chün, their theme in every page of Tzu Chien; a thousand volumes present no diversity; and a thousand characters are but a counterpart of each other. What is more, these works, throughout all their pages, cannot help bordering on extreme licence. The authors, however, had no other object in view than to give utterance to a few sentimental77 odes and elegant ballads78 of their own, and for this reason they have fictitiously79 invented the names and surnames of both men and women, and necessarily introduced, in addition, some low characters, who should, like a buffoon80 in a play, create some excitement in the plot.
“Still more loathsome81 is a kind of pedantic82 and profligate83 literature, perfectly84 devoid of all natural sentiment, full of self-contradictions; and, in fact, the contrast to those maidens in my work, whom I have, during half my lifetime, seen with my own eyes and heard with my own ears. And though I will not presume to estimate them as superior to the heroes and heroines in the works of former ages, yet the perusal85 of the motives86 and issues of their experiences, may likewise afford matter sufficient to banish87 dulness, and to break the spell of melancholy88.
“As regards the several stanzas90 of doggerel91 verse, they may too evoke92 such laughter as to compel the reader to blurt93 out the rice, and to spurt94 out the wine.
“In these pages, the scenes depicting95 the anguish of separation, the bliss96 of reunion, and the fortunes of prosperity and of adversity are all, in every detail, true to human nature, and I have not taken upon myself to make the slightest addition, or alteration97, which might lead to the perversion98 of the truth.
“My only object has been that men may, after a drinking bout99, or after they wake from sleep or when in need of relaxation100 from the pressure of business, take up this light literature, and not only expunge101 the traces of antiquated102 books, and obtain a new kind of distraction103, but that they may also lay by a long life as well as energy and strength; for it bears no point of similarity to those works, whose designs are false, whose course is immoral104. Now, Sir Priest, what are your views on the subject?”
K’ung K’ung having pondered for a while over the words, to which he had listened intently, re-perused, throughout, this record of the stone; and finding that the general purport105 consisted of nought106 else than a treatise107 on love, and likewise of an accurate transcription of facts, without the least taint108 of profligacy109 injurious to the times, he thereupon copied the contents, from beginning to end, to the intent of charging the world to hand them down as a strange story.
Hence it was that K’ung K’ung, the Taoist, in consequence of his perception, (in his state of) abstraction, of passion, the generation, from this passion, of voluptuousness110, the transmission of this voluptuousness into passion, and the apprehension112, by means of passion, of its unreality, forthwith altered his name for that of “Ch’ing Tseng” (the Voluptuous111 Bonze), and changed the title of “the Memoir113 of a Stone” (Shih-t’ou-chi,) for that of “Ch’ing Tseng Lu,” The Record of the Voluptuous Bonze; while K’ung Mei-chi of Tung Lu gave it the name of “Feng Yüeh Pao Chien,” “The Precious Mirror of Voluptuousness.” In later years, owing to the devotion by Tsao Hsüeh-ch’in in the Tao Hung study, of ten years to the perusal and revision of the work, the additions and modifications114 effected by him five times, the affix115 of an index and the division into periods and chapters, the book was again entitled “Chin Ling Shih Erh Ch’ai,” “The Twelve Maidens of Chin Ling.” A stanza89 was furthermore composed for the purpose. This then, and no other, is the origin of the Record of the Stone. The poet says appositely:—
Pages full of silly litter,
Tears a handful sour and bitter;
All a fool the author hold,
But their zest who can unfold?
You have now understood the causes which brought about the Record of the Stone, but as you are not, as yet, aware what characters are depicted116, and what circumstances are related on the surface of the block, reader, please lend an ear to the narrative117 on the stone, which runs as follows:—
In old days, the land in the South East lay low. In this South-East part of the world, was situated118 a walled town, Ku Su by name. Within the walls a locality, called the Ch’ang Men, was more than all others throughout the mortal world, the centre, which held the second, if not the first place for fashion and life. Beyond this Ch’ang Men was a street called Shih-li-chieh (Ten Li street); in this street a lane, the Jen Ch’ing lane (Humanity and Purity); and in this lane stood an old temple, which on account of its diminutive119 dimensions, was called, by general consent, the Gourd120 temple. Next door to this temple lived the family of a district official, Chen by surname, Fei by name, and Shih-yin by style. His wife, née Feng, possessed121 a worthy122 and virtuous123 disposition124, and had a clear perception of moral propriety125 and good conduct. This family, though not in actual possession of excessive affluence and honours, was, nevertheless, in their district, conceded to be a clan126 of well-to-do standing127. As this Chen Shih-yin was of a contented128 and unambitious frame of mind, and entertained no hankering after any official distinction, but day after day of his life took delight in gazing at flowers, planting bamboos, sipping129 his wine and conning130 poetical131 works, he was in fact, in the indulgence of these pursuits, as happy as a supernatural being.
One thing alone marred132 his happiness. He had lived over half a century and had, as yet, no male offspring around his knees. He had one only child, a daughter, whose infant name was Ying Lien133. She was just three years of age. On a long summer day, on which the heat had been intense, Shih-yin sat leisurely in his library. Feeling his hand tired, he dropped the book he held, leant his head on a teapoy, and fell asleep.
Of a sudden, while in this state of unconsciousness, it seemed as if he had betaken himself on foot to some spot or other whither he could not discriminate134. Unexpectedly he espied135, in the opposite direction, two priests coming towards him: the one a Buddhist, the other a Taoist. As they advanced they kept up the conversation in which they were engaged. “Whither do you purpose taking the object you have brought away?” he heard the Taoist inquire. To this question the Buddhist replied with a smile: “Set your mind at ease,” he said; “there’s now in maturity136 a plot of a general character involving mundane137 pleasures, which will presently come to a denouement138. The whole number of the votaries139 of voluptuousness have, as yet, not been quickened or entered the world, and I mean to avail myself of this occasion to introduce this object among their number, so as to give it a chance to go through the span of human existence.” “The votaries of voluptuousness of these days will naturally have again to endure the ills of life during their course through the mortal world,” the Taoist remarked; “but when, I wonder, will they spring into existence? and in what place will they descend140?”
“The account of these circumstances,” the bonze ventured to reply, “is enough to make you laugh! They amount to this: there existed in the west, on the bank of the Ling (spiritual) river, by the side of the San Sheng (thrice-born) stone, a blade of the Chiang Chu (purple pearl) grass. At about the same time it was that the block of stone was, consequent upon its rejection141 by the goddess of works, also left to ramble142 and wander to its own gratification, and to roam about at pleasure to every and any place. One day it came within the precincts of the Ching Huan (Monitory Vision) Fairy; and this Fairy, cognizant of the fact that this stone had a history, detained it, therefore, to reside at the Ch’ih Hsia (purple clouds) palace, and apportioned143 to it the duties of attendant on Shen Ying, a fairy of the Ch’ih Hsia palace.
“This stone would, however, often stroll along the banks of the Ling river, and having at the sight of the blade of spiritual grass been filled with admiration, it, day by day, moistened its roots with sweet dew. This purple pearl grass, at the outset, tarried for months and years; but being at a later period imbued144 with the essence and luxuriance of heaven and earth, and having incessantly145 received the moisture and nurture of the sweet dew, divested147 itself, in course of time, of the form of a grass; assuming, in lieu, a human nature, which gradually became perfected into the person of a girl.
“Every day she was wont148 to wander beyond the confines of the Li Hen (divested animosities) heavens. When hungry she fed on the Pi Ch’ing (hidden love) fruit — when thirsty she drank the Kuan ch’ou (discharged sorrows,) water. Having, however, up to this time, not shewn her gratitude149 for the virtue of nurture lavished150 upon her, the result was but natural that she should resolve in her heart upon a constant and incessant146 purpose to make suitable acknowledgment.
“I have been,” she would often commune within herself, “the recipient151 of the gracious bounty of rain and dew, but I possess no such water as was lavished upon me to repay it! But should it ever descend into the world in the form of a human being, I will also betake myself thither152, along with it; and if I can only have the means of making restitution153 to it, with the tears of a whole lifetime, I may be able to make adequate return.”
“This resolution it is that will evolve the descent into the world of so many pleasure-bound spirits of retribution and the experience of fantastic destinies; and this crimson154 pearl blade will also be among the number. The stone still lies in its original place, and why should not you and I take it along before the tribunal of the Monitory Vision Fairy, and place on its behalf its name on record, so that it should descend into the world, in company with these spirits of passion, and bring this plot to an issue?”
“It is indeed ridiculous,” interposed the Taoist. “Never before have I heard even the very mention of restitution by means of tears! Why should not you and I avail ourselves of this opportunity to likewise go down into the world? and if successful in effecting the salvation155 of a few of them, will it not be a work meritorious156 and virtuous?”
“This proposal,” remarked the Buddhist, “is quite in harmony with my own views. Come along then with me to the palace of the Monitory Vision Fairy, and let us deliver up this good-for-nothing object, and have done with it! And when the company of pleasure-bound spirits of wrath157 descend into human existence, you and I can then enter the world. Half of them have already fallen into the dusty universe, but the whole number of them have not, as yet, come together.”
“Such being the case,” the Taoist acquiesced158, “I am ready to follow you, whenever you please to go.”
But to return to Chen Shih-yin. Having heard every one of these words distinctly, he could not refrain from forthwith stepping forward and paying homage159. “My spiritual lords,” he said, as he smiled, “accept my obeisance160.” The Buddhist and Taoist priests lost no time in responding to the compliment, and they exchanged the usual salutations. “My spiritual lords,” Shih-yin continued; “I have just heard the conversation that passed between you, on causes and effects, a conversation the like of which few mortals have forsooth listened to; but your younger brother is sluggish161 of intellect, and cannot lucidly162 fathom163 the import! Yet could this dulness and simplicity164 be graciously dispelled166, your younger brother may, by listening minutely, with undefiled ear and careful attention, to a certain degree be aroused to a sense of understanding; and what is more, possibly find the means of escaping the anguish of sinking down into Hades.”
The two spirits smiled, “The conversation,” they added, “refers to the primordial167 scheme and cannot be divulged before the proper season; but, when the time comes, mind do not forget us two, and you will readily be able to escape from the fiery168 furnace.”
Shih-yin, after this reply, felt it difficult to make any further inquiries169. “The primordial scheme,” he however remarked smiling, “cannot, of course, be divulged; but what manner of thing, I wonder, is the good-for-nothing object you alluded170 to a short while back? May I not be allowed to judge for myself?”
“This object about which you ask,” the Buddhist Bonze responded, “is intended, I may tell you, by fate to be just glanced at by you.” With these words he produced it, and handed it over to Shih-yin.
Shih-yin received it. On scrutiny he found it, in fact, to be a beautiful gem171, so lustrous172 and so clear that the traces of characters on the surface were distinctly visible. The characters inscribed consisted of the four “T’ung Ling Pao Yü,” “Precious Gem of Spiritual Perception.” On the obverse, were also several columns of minute words, which he was just in the act of looking at intently, when the Buddhist at once expostulated.
“We have already reached,” he exclaimed, “the confines of vision.” Snatching it violently out of his hands, he walked away with the Taoist, under a lofty stone portal, on the face of which appeared in large type the four characters: “T’ai Hsü Huan Ching,” “The Visionary limits of the Great Void.” On each side was a scroll173 with the lines:
When falsehood stands for truth, truth likewise becomes false,
Where naught174 be made to aught, aught changes into naught.
Shih-yin meant also to follow them on the other side, but, as he was about to make one step forward, he suddenly heard a crash, just as if the mountains had fallen into ruins, and the earth sunk into destruction. As Shih-yin uttered a loud shout, he looked with strained eye; but all he could see was the fiery sun shining, with glowing rays, while the banana leaves drooped175 their heads. By that time, half of the circumstances connected with the dream he had had, had already slipped from his memory.
He also noticed a nurse coming towards him with Ying Lien in her arms. To Shih-yin’s eyes his daughter appeared even more beautiful, such a bright gem, so precious, and so lovable. Forthwith stretching out his arms, he took her over, and, as he held her in his embrace, he coaxed176 her to play with him for a while; after which he brought her up to the street to see the great stir occasioned by the procession that was going past.
He was about to come in, when he caught sight of two priests, one a Taoist, the other a Buddhist, coming hither from the opposite direction. The Buddhist had a head covered with mange, and went barefooted. The Taoist had a limping foot, and his hair was all dishevelled.
Like maniacs177, they jostled along, chattering179 and laughing as they drew near.
As soon as they reached Shih-yin’s door, and they perceived him with Ying Lien in his arms, the Bonze began to weep aloud.
Turning towards Shih-yin, he said to him: “My good Sir, why need you carry in your embrace this living but luckless thing, which will involve father and mother in trouble?”
These words did not escape Shih-yin’s ear; but persuaded that they amounted to raving180 talk, he paid no heed whatever to the bonze.
“Part with her and give her to me,” the Buddhist still went on to say.
Shih-yin could not restrain his annoyance181; and hastily pressing his daughter closer to him, he was intent upon going in, when the bonze pointed182 his hand at him, and burst out in a loud fit of laughter.
He then gave utterance to the four lines that follow:
You indulge your tender daughter and are laughed at as inane183;
Vain you face the snow, oh mirror! for it will evanescent wane184,
When the festival of lanterns is gone by, guard ‘gainst your doom185,
’Tis what time the flames will kindle186, and the fire will consume.
Shih-yin understood distinctly the full import of what he heard; but his heart was still full of conjectures187. He was about to inquire who and what they were, when he heard the Taoist remark,—“You and I cannot speed together; let us now part company, and each of us will be then able to go after his own business. After the lapse54 of three ages, I shall be at the Pei Mang mount, waiting for you; and we can, after our reunion, betake ourselves to the Visionary Confines of the Great Void, there to cancel the name of the stone from the records.”
“Excellent! first rate!” exclaimed the Bonze. And at the conclusion of these words, the two men parted, each going his own way, and no trace was again seen of them.
“These two men,” Shih-yin then pondered within his heart, “must have had many experiences, and I ought really to have made more inquiries of them; but at this juncture188 to indulge in regret is anyhow too late.”
While Shih-yin gave way to these foolish reflections, he suddenly noticed the arrival of a penniless scholar, Chia by surname, Hua by name, Shih-fei by style and Yü-ts’un by nickname, who had taken up his quarters in the Gourd temple next door. This Chia Yü-ts’un was originally a denizen189 of Hu-Chow, and was also of literary and official parentage, but as he was born of the youngest stock, and the possessions of his paternal190 and maternal191 ancestors were completely exhausted192, and his parents and relatives were dead, he remained the sole and only survivor193; and, as he found his residence in his native place of no avail, he therefore entered the capital in search of that reputation, which would enable him to put the family estate on a proper standing. He had arrived at this place since the year before last, and had, what is more, lived all along in very straitened circumstances. He had made the temple his temporary quarters, and earned a living by daily occupying himself in composing documents and writing letters for customers. Thus it was that Shih-yin had been in constant relations with him.
As soon as Yü-ts’un perceived Shih-yin, he lost no time in saluting194 him. “My worthy Sir,” he observed with a forced smile; “how is it you are leaning against the door and looking out? Is there perchance any news astir in the streets, or in the public places?”
“None whatever,” replied Shih-yin, as he returned the smile. “Just a while back, my young daughter was in sobs195, and I coaxed her out here to amuse her. I am just now without anything whatever to attend to, so that, dear brother Chia, you come just in the nick of time. Please walk into my mean abode196, and let us endeavour, in each other’s company, to while away this long summer day.”
After he had made this remark, he bade a servant take his daughter in, while he, hand-in-hand with Yü-ts’un, walked into the library, where a young page served tea. They had hardly exchanged a few sentences, when one of the household came in, in flying haste, to announce that Mr. Yen197 had come to pay a visit.
Shih-yin at once stood up. “Pray excuse my rudeness,” he remarked apologetically, “but do sit down; I shall shortly rejoin you, and enjoy the pleasure of your society.” “My dear Sir,” answered Yü-ts’un, as he got up, also in a conceding way, “suit your own convenience. I’ve often had the honour of being your guest, and what will it matter if I wait a little?” While these apologies were yet being spoken, Shih-yin had already walked out into the front parlour. During his absence, Yü-ts’un occupied himself in turning over the pages of some poetical work to dispel165 ennui198, when suddenly he heard, outside the window, a woman’s cough. Yü-ts’un hurriedly got up and looked out. He saw at a glance that it was a servant girl engaged in picking flowers. Her deportment was out of the common; her eyes so bright, her eyebrows199 so well defined. Though not a perfect beauty, she possessed nevertheless charms sufficient to arouse the feelings. Yü-ts’un unwittingly gazed at her with fixed eye. This waiting-maid, belonging to the Chen family, had done picking flowers, and was on the point of going in, when she of a sudden raised her eyes and became aware of the presence of some person inside the window, whose head-gear consisted of a turban in tatters, while his clothes were the worse for wear. But in spite of his poverty, he was naturally endowed with a round waist, a broad back, a fat face, a square mouth; added to this, his eyebrows were swordlike, his eyes resembled stars, his nose was straight, his cheeks square.
This servant girl turned away in a hurry and made her escape.
“This man so burly and strong,” she communed within herself, “yet at the same time got up in such poor attire200, must, I expect, be no one else than the man, whose name is Chia Yü-ts’un or such like, time after time referred to by my master, and to whom he has repeatedly wished to give a helping201 hand, but has failed to find a favourable202 opportunity. And as related to our family there is no connexion or friend in such straits, I feel certain it cannot be any other person than he. Strange to say, my master has further remarked that this man will, for a certainty, not always continue in such a state of destitution203.”
As she indulged in this train of thought, she could not restrain herself from turning her head round once or twice.
When Yü-ts’un perceived that she had looked back, he readily interpreted it as a sign that in her heart her thoughts had been of him, and he was frantic204 with irrepressible joy.
“This girl,” he mused205, “is, no doubt, keen-eyed and eminently207 shrewd, and one in this world who has seen through me.”
The servant youth, after a short time, came into the room; and when Yü-ts’un made inquiries and found out from him that the guests in the front parlour had been detained to dinner, he could not very well wait any longer, and promptly208 walked away down a side passage and out of a back door.
When the guests had taken their leave, Shih-yin did not go back to rejoin Yü-ts’un, as he had come to know that he had already left.
In time the mid-autumn festivities drew near; and Shih-yin, after the family banquet was over, had a separate table laid in the library, and crossed over, in the moonlight, as far as the temple and invited Yü-ts’un to come round.
The fact is that Yü-ts’un, ever since the day on which he had seen the girl of the Chen family turn twice round to glance at him, flattered himself that she was friendly disposed towards him, and incessantly fostered fond thoughts of her in his heart. And on this day, which happened to be the mid-autumn feast, he could not, as he gazed at the moon, refrain from cherishing her remembrance. Hence it was that he gave vent5 to these pentameter verses:
Alas209! not yet divined my lifelong wish,
And anguish ceaseless comes upon anguish
I came, and sad at heart, my brow I frowned;
She went, and oft her head to look turned round.
Facing the breeze, her shadow she doth watch,
Who’s meet this moonlight night with her to match?
The lustrous rays if they my wish but read
Would soon alight upon her beauteous head!
Yü-ts’un having, after this recitation, recalled again to mind how that throughout his lifetime his literary attainments210 had had an adverse211 fate and not met with an opportunity (of reaping distinction), went on to rub his brow, and as he raised his eyes to the skies, he heaved a deep sigh and once more intoned a couplet aloud:
The gem in the cask a high price it seeks,
The pin in the case to take wing it waits.
As luck would have it, Shih-yin was at the moment approaching, and upon hearing the lines, he said with a smile: “My dear Yü-ts’un, really your attainments are of no ordinary capacity.”
Yü-ts’un lost no time in smiling and replying. “It would be presumption212 in my part to think so,” he observed. “I was simply at random213 humming a few verses composed by former writers, and what reason is there to laud214 me to such an excessive degree? To what, my dear Sir, do I owe the pleasure of your visit?” he went on to inquire. “Tonight,” replied Shih-yin, “is the mid-autumn feast, generally known as the full-moon festival; and as I could not help thinking that living, as you my worthy brother are, as a mere stranger in this Buddhist temple, you could not but experience the feeling of loneliness. I have, for the express purpose, prepared a small entertainment, and will be pleased if you will come to my mean abode to have a glass of wine. But I wonder whether you will entertain favourably215 my modest invitation?” Yü-ts’un, after listening to the proposal, put forward no refusal of any sort; but remarked complacently216: “Being the recipient of such marked attention, how can I presume to repel217 your generous consideration?”
As he gave expression to these words, he walked off there and then, in company with Shih-yin, and came over once again into the court in front of the library. In a few minutes, tea was over.
The cups and dishes had been laid from an early hour, and needless to say the wines were luscious218; the fare sumptuous.
The two friends took their seats. At first they leisurely replenished219 their glasses, and quietly sipped220 their wine; but as, little by little, they entered into conversation, their good cheer grew more genial221, and unawares the glasses began to fly round, and the cups to be exchanged.
At this very hour, in every house of the neighbourhood, sounded the fife and lute222, while the inmates indulged in music and singing. Above head, the orb223 of the radiant moon shone with an all-pervading splendour, and with a steady lustrous light, while the two friends, as their exuberance224 increased, drained their cups dry so soon as they reached their lips.
Yü-ts’un, at this stage of the collation225, was considerably226 under the influence of wine, and the vehemence227 of his high spirits was irrepressible. As he gazed at the moon, he fostered thoughts, to which he gave vent by the recital228 of a double couplet.
’Tis what time three meets five, Selene is a globe!
Her pure rays fill the court, the jadelike rails enrobe!
Lo! in the heavens her disk to view doth now arise,
And in the earth below to gaze men lift their eyes.
“Excellent!” cried Shih-yin with a loud voice, after he had heard these lines; “I have repeatedly maintained that it was impossible for you to remain long inferior to any, and now the verses you have recited are a prognostic of your rapid advancement229. Already it is evident that, before long, you will extend your footsteps far above the clouds! I must congratulate you! I must congratulate you! Let me, with my own hands, pour a glass of wine to pay you my compliments.”
Yü-ts’un drained the cup. “What I am about to say,” he explained as he suddenly heaved a sigh, “is not the maudlin230 talk of a man under the effects of wine. As far as the subjects at present set in the examinations go, I could, perchance, also have well been able to enter the list, and to send in my name as a candidate; but I have, just now, no means whatever to make provision for luggage and for travelling expenses. The distance too to Shen Ching is a long one, and I could not depend upon the sale of papers or the composition of essays to find the means of getting there.”
Shih-yin gave him no time to conclude. “Why did you not speak about this sooner?” he interposed with haste. “I have long entertained this suspicion; but as, whenever I met you, this conversation was never broached231, I did not presume to make myself officious. But if such be the state of affairs just now, I lack, I admit, literary qualification, but on the two subjects of friendly spirit and pecuniary232 means, I have, nevertheless, some experience. Moreover, I rejoice that next year is just the season for the triennial examinations, and you should start for the capital with all despatch233; and in the tripos next spring, you will, by carrying the prize, be able to do justice to the proficiency234 you can boast of. As regards the travelling expenses and the other items, the provision of everything necessary for you by my own self will again not render nugatory235 your mean acquaintance with me.”
Forthwith, he directed a servant lad to go and pack up at once fifty taels of pure silver and two suits of winter clothes.
“The nineteenth,” he continued, “is a propitious236 day, and you should lose no time in hiring a boat and starting on your journey westwards. And when, by your eminent206 talents, you shall have soared high to a lofty position, and we meet again next winter, will not the occasion be extremely felicitous237?”
Yü-ts’un accepted the money and clothes with but scanty238 expression of gratitude. In fact, he paid no thought whatever to the gifts, but went on, again drinking his wine, as he chattered240 and laughed.
It was only when the third watch of that day had already struck that the two friends parted company; and Shih-yin, after seeing Yü-ts’un off, retired241 to his room and slept, with one sleep all through, never waking until the sun was well up in the skies.
Remembering the occurrence of the previous night, he meant to write a couple of letters of recommendation for Yü-ts’un to take along with him to the capital, to enable him, after handing them over at the mansions242 of certain officials, to find some place as a temporary home. He accordingly despatched a servant to ask him to come round, but the man returned and reported that from what the bonze said, “Mr. Chia had started on his journey to the capital, at the fifth watch of that very morning, that he had also left a message with the bonze to deliver to you, Sir, to the effect that men of letters paid no heed to lucky or unlucky days, that the sole consideration with them was the nature of the matter in hand, and that he could find no time to come round in person and bid good-bye.”
Shih-yin after hearing this message had no alternative but to banish the subject from his thoughts.
In comfortable circumstances, time indeed goes by with easy stride. Soon drew near also the happy festival of the 15th of the 1st moon, and Shih-yin told a servant Huo Ch’i to take Ying Lien to see the sacrificial fires and flowery lanterns.
About the middle of the night, Huo Ch’i was hard pressed, and he forthwith set Ying Lien down on the doorstep of a certain house. When he felt relieved, he came back to take her up, but failed to find anywhere any trace of Ying Lien. In a terrible plight243, Huo Ch’i prosecuted244 his search throughout half the night; but even by the dawn of day, he had not discovered any clue of her whereabouts. Huo Ch’i, lacking, on the other hand, the courage to go back and face his master, promptly made his escape to his native village.
Shih-yin — in fact, the husband as well as the wife — seeing that their child had not come home during the whole night, readily concluded that some mishap245 must have befallen her. Hastily they despatched several servants to go in search of her, but one and all returned to report that there was neither vestige246 nor tidings of her.
This couple had only had this child, and this at the meridian247 of their life, so that her sudden disappearance248 plunged249 them in such great distress250 that day and night they mourned her loss to such a point as to well nigh pay no heed to their very lives.
A month in no time went by. Shih-yin was the first to fall ill, and his wife, Dame251 Feng, likewise, by dint252 of fretting253 for her daughter, was also prostrated254 with sickness. The doctor was, day after day, sent for, and the oracle255 consulted by means of divination256.
Little did any one think that on this day, being the 15th of the 3rd moon, while the sacrificial oblations were being prepared in the Hu Lu temple, a pan with oil would have caught fire, through the want of care on the part of the bonze, and that in a short time the flames would have consumed the paper pasted on the windows.
Among the natives of this district bamboo fences and wooden partitions were in general use, and these too proved a source of calamity257 so ordained258 by fate (to consummate259 this decree).
With promptness (the fire) extended to two buildings, then enveloped260 three, then dragged four (into ruin), and then spread to five houses, until the whole street was in a blaze, resembling the flames of a volcano. Though both the military and the people at once ran to the rescue, the fire had already assumed a serious hold, so that it was impossible for them to afford any effective assistance for its suppression.
It blazed away straight through the night, before it was extinguished, and consumed, there is in fact no saying how many dwelling261 houses. Anyhow, pitiful to relate, the Chen house, situated as it was next door to the temple, was, at an early part of the evening, reduced to a heap of tiles and bricks; and nothing but the lives of that couple and several inmates of the family did not sustain any injuries.
Shih-yin was in despair, but all he could do was to stamp his feet and heave deep sighs. After consulting with his wife, they betook themselves to a farm of theirs, where they took up their quarters temporarily. But as it happened that water had of late years been scarce, and no crops been reaped, robbers and thieves had sprung up like bees, and though the Government troops were bent262 upon their capture, it was anyhow difficult to settle down quietly on the farm. He therefore had no other resource than to convert, at a loss, the whole of his property into money, and to take his wife and two servant girls and come over for shelter to the house of his father-in-law.
His father-in-law, Feng Su, by name, was a native of Ta Ju Chou. Although only a labourer, he was nevertheless in easy circumstances at home. When he on this occasion saw his son-in-law come to him in such distress, he forthwith felt at heart considerable displeasure. Fortunately Shih-yin had still in his possession the money derived263 from the unprofitable realization264 of his property, so that he produced and handed it to his father-in-law, commissioning him to purchase, whenever a suitable opportunity presented itself, a house and land as a provision for food and raiment against days to come. This Feng Su, however, only expended265 the half of the sum, and pocketed the other half, merely acquiring for him some fallow land and a dilapidated house.
Shih-yin being, on the other hand, a man of books and with no experience in matters connected with business and with sowing and reaping, subsisted266, by hook and by crook267, for about a year or two, when he became more impoverished268.
In his presence, Feng Su would readily give vent to specious269 utterances270, while, with others, and behind his back, he on the contrary expressed his indignation against his improvidence271 in his mode of living, and against his sole delight of eating and playing the lazy.
Shih-yin, aware of the want of harmony with his father-in-law, could not help giving way, in his own heart, to feelings of regret and pain. In addition to this, the fright and vexation which he had undergone the year before, the anguish and suffering (he had had to endure), had already worked havoc (on his constitution); and being a man advanced in years, and assailed272 by the joint273 attack of poverty and disease, he at length gradually began to display symptoms of decline.
Strange coincidence, as he, on this day, came leaning on his staff and with considerable strain, as far as the street for a little relaxation, he suddenly caught sight, approaching from the off side, of a Taoist priest with a crippled foot; his maniac178 appearance so repulsive274, his shoes of straw, his dress all in tatters, muttering several sentiments to this effect:
All men spiritual life know to be good,
But fame to disregard they ne’er succeed!
From old till now the statesmen where are they?
Waste lie their graves, a heap of grass, extinct.
All men spiritual life know to be good,
But to forget gold, silver, ill succeed!
Through life they grudge275 their hoardings to be scant239,
And when plenty has come, their eyelids276 close.
All men spiritual life hold to be good,
Yet to forget wives, maids, they ne’er succeed!
Who speak of grateful love while lives their lord,
And dead their lord, another they pursue.
All men spiritual life know to be good,
But sons and grandsons to forget never succeed!
From old till now of parents soft many,
But filial sons and grandsons who have seen?
Shih-yin upon hearing these words, hastily came up to the priest, “What were you so glibly277 holding forth39?” he inquired. “All I could hear were a lot of hao liao (excellent, finality.”)
“You may well have heard the two words ‘hao liao,’” answered the Taoist with a smile, “but can you be said to have fathomed278 their meaning? You should know that all things in this world are excellent, when they have attained finality; when they have attained finality, they are excellent; but when they have not attained finality, they are not excellent; if they would be excellent, they should attain finality. My song is entitled Excellent-finality (hao liao).”
Shih-yin was gifted with a natural perspicacity279 that enabled him, as soon as he heard these remarks, to grasp their spirit.
“Wait a while,” he therefore said smilingly; “let me unravel280 this excellent-finality song of yours; do you mind?”
“Please by all means go on with the interpretation281,” urged the Taoist; whereupon Shih-yin proceeded in this strain:
Sordid282 rooms and vacant courts,
Replete283 in years gone by with beds where statesmen lay;
Parched284 grass and withered285 banian trees,
Where once were halls for song and dance!
Spiders’ webs the carved pillars intertwine,
The green gauze now is also pasted on the straw windows!
What about the cosmetic286 fresh concocted287 or the powder just scented288;
Why has the hair too on each temple become white like hoarfrost!
Yesterday the tumulus of yellow earth buried the bleached289 bones,
To-night under the red silk curtain reclines the couple!
Gold fills the coffers, silver fills the boxes,
But in a twinkle, the beggars will all abuse you!
While you deplore290 that the life of others is not long,
You forget that you yourself are approaching death!
You educate your sons with all propriety,
But they may some day, ’tis hard to say become thieves;
Though you choose (your fare and home) the fatted beam,
You may, who can say, fall into some place of easy virtue!
Through your dislike of the gauze hat as mean,
You have come to be locked in a cangue;
Yesterday, poor fellow, you felt cold in a tattered291 coat,
To-day, you despise the purple embroidered292 dress as long!
Confusion reigns72 far and wide! you have just sung your part, I come on the boards,
Instead of yours, you recognise another as your native land;
What utter perversion!
In one word, it comes to this we make wedding clothes for others!
(We sow for others to reap.)
The crazy limping Taoist clapped his hands. “Your interpretation is explicit293,” he remarked with a hearty294 laugh, “your interpretation is explicit!”
Shih-yin promptly said nothing more than,—“Walk on;” and seizing the stole from the Taoist’s shoulder, he flung it over his own. He did not, however, return home, but leisurely walked away, in company with the eccentric priest.
The report of his disappearance was at once bruited295 abroad, and plunged the whole neighbourhood in commotion296; and converted into a piece of news, it was circulated from mouth to mouth.
Dame Feng, Shih-yin’s wife, upon hearing the tidings, had such a fit of weeping that she hung between life and death; but her only alternative was to consult with her father, and to despatch servants on all sides to institute inquiries. No news was however received of him, and she had nothing else to do but to practise resignation, and to remain dependent upon the support of her parents for her subsistence. She had fortunately still by her side, to wait upon her, two servant girls, who had been with her in days gone by; and the three of them, mistress as well as servants, occupied themselves day and night with needlework, to assist her father in his daily expenses.
This Feng Su had after all, in spite of his daily murmurings against his bad luck, no help but to submit to the inevitable297.
On a certain day, the elder servant girl of the Chen family was at the door purchasing thread, and while there, she of a sudden heard in the street shouts of runners clearing the way, and every one explain that the new magistrate298 had come to take up his office.
The girl, as she peeped out from inside the door, perceived the lictors and policemen go by two by two; and when unexpectedly in a state chair, was carried past an official, in black hat and red coat, she was indeed quite taken aback.
“The face of this officer would seem familiar,” she argued within herself; “just as if I had seen him somewhere or other ere this.”
Shortly she entered the house, and banishing299 at once the occurrence from her mind, she did not give it a second thought. At night, however, while she was waiting to go to bed, she suddenly heard a sound like a rap at the door. A band of men boisterously300 cried out: “We are messengers, deputed by the worthy magistrate of this district, and come to summon one of you to an enquiry.”
Feng Su, upon hearing these words, fell into such a terrible consternation301 that his eyes stared wide and his mouth gaped302.
What calamity was impending303 is not as yet ascertained, but, reader, listen to the explanation contained in the next chapter.
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apprehends
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| 逮捕，拘押( apprehend的第三人称单数 )； 理解 | |
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maiden
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| n.少女，处女；adj.未婚的，纯洁的，无经验的 | |
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concealed
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| a.隐藏的，隐蔽的 | |
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garb
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| n.服装，装束 | |
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vent
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| n.通风口，排放口；开衩；vt.表达，发泄 | |
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drudgery
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| n.苦工，重活，单调乏味的工作 | |
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scrutiny
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| n.详细检查，仔细观察 | |
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lore
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| n.传说；学问，经验，知识 | |
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majesty
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| n.雄伟，壮丽，庄严，威严；最高权威，王权 | |
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manliness
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| 刚毅 | |
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sustenance
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| n.食物，粮食；生活资料；生计 | |
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benevolence
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| n.慈悲，捐助 | |
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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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savory
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| adj.风味极佳的，可口的，味香的 | |
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sumptuous
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| adj.豪华的，奢侈的，华丽的 | |
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bounty
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| n.慷慨的赠予物，奖金；慷慨，大方；施与 | |
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nurture
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| n.养育，照顾，教育；滋养，营养品；vt.养育，给与营养物，教养，扶持 | |
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heed
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| v.注意，留意；n.注意，留心 | |
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precept
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| n.戒律；格言 | |
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incurred
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| [医]招致的，遭受的； incur的过去式 | |
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chamber
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| n.房间，寝室；会议厅；议院；会所 | |
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chambers
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| n.房间( chamber的名词复数 )；（议会的）议院；卧室；会议厅 | |
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extinction
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| n.熄灭，消亡，消灭，灭绝，绝种 | |
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deter
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| vt.阻止，使不敢，吓住 | |
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fixed
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| adj.固定的，不变的，准备好的；(计算机)固定的 | |
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willows
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| n.柳树( willow的名词复数 )；柳木 | |
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utterance
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| n.用言语表达，话语，言语 | |
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inmates
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| n.囚犯( inmate的名词复数 ) | |
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diffuse
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| v.扩散；传播；adj.冗长的；四散的，弥漫的 | |
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boon
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| n.恩赐，恩物，恩惠 | |
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appellations
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| n.名称，称号( appellation的名词复数 ) | |
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narration
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| n.讲述，叙述；故事；记叙体 | |
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zest
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| n.乐趣；滋味，风味；兴趣 | |
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refinement
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| n.文雅；高尚；精美；精制；精炼 | |
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attain
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| vt.达到，获得，完成 | |
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attained
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| （通常经过努力）实现( attain的过去式和过去分词 )； 达到； 获得； 达到（某年龄、水平、状况） | |
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innate
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| adj.天生的，固有的，天赋的 | |
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destitute
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| adj.缺乏的；穷困的 | |
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forth
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| adv.向前；向外，往外 | |
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anguish
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| n.(尤指心灵上的)极度痛苦，烦恼 | |
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lamented
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| adj.被哀悼的，令人遗憾的v.（为…）哀悼，痛哭，悲伤( lament的过去式和过去分词 ) | |
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Buddhist
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| adj./n.佛教的，佛教徒 | |
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uncommon
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| adj.罕见的，非凡的，不平常的 | |
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remarkable
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| adj.显著的，异常的，非凡的，值得注意的 | |
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converse
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| vi.谈话，谈天，闲聊；adv.相反的，相反 | |
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admiration
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| n.钦佩，赞美，羡慕 | |
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inscribe
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| v.刻；雕；题写；牢记 | |
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affluence
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| n.充裕，富足 | |
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reign
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| n.统治时期，统治，支配，盛行；v.占优势 | |
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renown
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| n.声誉，名望 | |
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lucid
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| adj.明白易懂的，清晰的，头脑清楚的 | |
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leisurely
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| adj.悠闲的；从容的，慢慢的 | |
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divulged
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| v.吐露，泄露( divulge的过去式和过去分词 ) | |
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lapse
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| n.过失，流逝，失效，抛弃信仰，间隔；vi.堕落，停止，失效，流逝；vt.使失效 | |
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immortality
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| n.不死，不朽 | |
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devoid
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| adj.全无的，缺乏的 | |
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transmuted
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| v.使变形，使变质，把…变成…( transmute的过去式和过去分词 ) | |
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enigmas
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| n.难于理解的问题、人、物、情况等，奥秘( enigma的名词复数 ) | |
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obliterated
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| v.除去( obliterate的过去式和过去分词 )；涂去；擦掉；彻底破坏或毁灭 | |
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ascertained
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| v.弄清，确定，查明( ascertain的过去式和过去分词 ) | |
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61
virtues
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| 美德( virtue的名词复数 )； 德行； 优点； 长处 | |
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62
azure
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| adj.天蓝色的，蔚蓝色的 | |
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63
inscribed
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| v.写，刻( inscribe的过去式和过去分词 )；内接 | |
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64
soliciting
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| v.恳求( solicit的现在分词 )；（指娼妇）拉客；索求；征求 | |
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65
worthies
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| 应得某事物( worthy的名词复数 )； 值得做某事； 可尊敬的； 有（某人或事物）的典型特征 | |
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66
maidens
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| 处女( maiden的名词复数 )； 少女； 未婚女子； （板球运动）未得分的一轮投球 | |
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67
insignificant
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| adj.无关紧要的，可忽略的，无意义的 | |
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68
transcribe
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| v.抄写，誉写；改编(乐曲)；复制，转录 | |
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69
rustic
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| adj.乡村的，有乡村特色的；n.乡下人，乡巴佬 | |
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70
pretences
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| n.假装( pretence的名词复数 )；作假；自命；自称 | |
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71
mere
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| adj.纯粹的；仅仅，只不过 | |
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72
reigns
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| n.君主的统治( reign的名词复数 )；君主统治时期；任期；当政期 | |
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73
licentiousness
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| n.放肆，无法无天 | |
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74
computed
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| adj.[医]计算的，使用计算机的v.计算，估算( compute的过去式和过去分词 ) | |
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75
havoc
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| n.大破坏，浩劫，大混乱，大杂乱 | |
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76
allusions
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| 暗指，间接提到( allusion的名词复数 ) | |
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77
sentimental
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| adj.多愁善感的，感伤的 | |
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78
ballads
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| 民歌，民谣，特别指叙述故事的歌( ballad的名词复数 )； 讴 | |
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79
fictitiously
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| adv.虚构地；假地 | |
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80
buffoon
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| n.演出时的丑角 | |
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81
loathsome
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| adj.讨厌的，令人厌恶的 | |
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82
pedantic
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| adj.卖弄学问的；迂腐的 | |
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83
profligate
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| adj.行为不检的；n.放荡的人，浪子，肆意挥霍者 | |
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84
perfectly
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| adv.完美地，无可非议地，彻底地 | |
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85
perusal
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| n.细读，熟读；目测 | |
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86
motives
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| n.动机，目的( motive的名词复数 ) | |
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87
banish
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| vt.放逐，驱逐；消除，排除 | |
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88
melancholy
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| n.忧郁，愁思；adj.令人感伤（沮丧）的，忧郁的 | |
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89
stanza
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| n.（诗）节，段 | |
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90
stanzas
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| 节，段( stanza的名词复数 ) | |
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91
doggerel
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| n.拙劣的诗，打油诗 | |
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92
evoke
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| vt.唤起，引起，使人想起 | |
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93
blurt
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| vt.突然说出，脱口说出 | |
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94
spurt
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| v.喷出；突然进发；突然兴隆 | |
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95
depicting
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| 描绘，描画( depict的现在分词 )； 描述 | |
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96
bliss
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| n.狂喜，福佑，天赐的福 | |
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97
alteration
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| n.变更，改变；蚀变 | |
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98
perversion
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| n.曲解；堕落；反常 | |
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99
bout
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| n.侵袭，发作；一次(阵，回)；拳击等比赛 | |
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100
relaxation
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| n.松弛，放松；休息；消遣；娱乐 | |
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101
expunge
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| v.除去，删掉 | |
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102
antiquated
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| adj.陈旧的，过时的 | |
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103
distraction
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| n.精神涣散，精神不集中，消遣，娱乐 | |
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104
immoral
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| adj.不道德的，淫荡的，荒淫的，有伤风化的 | |
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105
purport
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| n.意义，要旨，大要；v.意味著，做为...要旨，要领是... | |
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106
nought
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| n.／adj.无，零 | |
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107
treatise
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| n.专著；(专题)论文 | |
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108
taint
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| n.污点；感染；腐坏；v.使感染；污染 | |
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109
profligacy
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| n.放荡，不检点，肆意挥霍 | |
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110
voluptuousness
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| n.风骚，体态丰满 | |
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111
voluptuous
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| adj.肉欲的，骄奢淫逸的 | |
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112
apprehension
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| n.理解，领悟；逮捕，拘捕；忧虑 | |
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113
memoir
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| n.[pl.]回忆录，自传；记事录 | |
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114
modifications
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| n.缓和( modification的名词复数 )；限制；更改；改变 | |
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115
affix
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| n.附件，附录 vt.附贴，盖(章)，签署 | |
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116
depicted
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| 描绘，描画( depict的过去式和过去分词 )； 描述 | |
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117
narrative
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| n.叙述，故事；adj.叙事的，故事体的 | |
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118
situated
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| adj.坐落在...的，处于某种境地的 | |
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119
diminutive
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| adj.小巧可爱的，小的 | |
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120
gourd
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| n.葫芦 | |
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121
possessed
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| adj.疯狂的；拥有的，占有的 | |
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122
worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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123
virtuous
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| adj.有品德的，善良的，贞洁的，有效力的 | |
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124
disposition
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| n.性情，性格；意向，倾向；排列，部署 | |
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125
propriety
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| n.正当行为；正当；适当 | |
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126
clan
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| n.氏族，部落，宗族，家族，宗派 | |
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127
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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128
contented
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| adj.满意的，安心的，知足的 | |
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129
sipping
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| v.小口喝，呷，抿( sip的现在分词 ) | |
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130
conning
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| v.诈骗，哄骗( con的现在分词 )；指挥操舵( conn的现在分词 ) | |
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131
poetical
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| adj.似诗人的；诗一般的；韵文的；富有诗意的 | |
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132
marred
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| adj. 被损毁, 污损的 | |
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133
lien
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| n.扣押权，留置权 | |
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134
discriminate
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| v.区别，辨别，区分；有区别地对待 | |
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135
espied
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| v.看到( espy的过去式和过去分词 ) | |
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136
maturity
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| n.成熟；完成；(支票、债券等)到期 | |
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137
mundane
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| adj.平凡的；尘世的；宇宙的 | |
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138
denouement
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| n.结尾，结局 | |
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139
votaries
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| n.信徒( votary的名词复数 )；追随者；（天主教）修士；修女 | |
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140
descend
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| vt./vi.传下来，下来，下降 | |
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141
rejection
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| n.拒绝，被拒，抛弃，被弃 | |
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142
ramble
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| v.漫步，漫谈，漫游；n.漫步，闲谈，蔓延 | |
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143
apportioned
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| vt.分摊，分配（apportion的过去式与过去分词形式） | |
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144
imbued
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| v.使（某人/某事）充满或激起（感情等）( imbue的过去式和过去分词 )；使充满；灌输；激发（强烈感情或品质等） | |
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145
incessantly
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| ad.不停地 | |
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146
incessant
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| adj.不停的，连续的 | |
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147
divested
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| v.剥夺( divest的过去式和过去分词 )；脱去（衣服）；2。从…取去…；1。（给某人）脱衣服 | |
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148
wont
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| adj.习惯于；v.习惯；n.习惯 | |
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149
gratitude
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| adj.感激，感谢 | |
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150
lavished
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| v.过分给予，滥施( lavish的过去式和过去分词 ) | |
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151
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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152
thither
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| adv.向那里；adj.在那边的，对岸的 | |
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153
restitution
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| n.赔偿；恢复原状 | |
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154
crimson
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| n./adj.深(绯)红色(的)；vi.脸变绯红色 | |
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155
salvation
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| n.（尤指基督）救世，超度，拯救，解困 | |
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156
meritorious
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| adj.值得赞赏的 | |
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157
wrath
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| n.愤怒，愤慨，暴怒 | |
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158
acquiesced
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| v.默认，默许( acquiesce的过去式和过去分词 ) | |
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159
homage
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| n.尊敬，敬意，崇敬 | |
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160
obeisance
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| n.鞠躬，敬礼 | |
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161
sluggish
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| adj.懒惰的，迟钝的，无精打采的 | |
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162
lucidly
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| adv.清透地，透明地 | |
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163
fathom
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| v.领悟，彻底了解 | |
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164
simplicity
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| n.简单，简易；朴素；直率，单纯 | |
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165
dispel
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| vt.驱走，驱散，消除 | |
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166
dispelled
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| v.驱散，赶跑( dispel的过去式和过去分词 ) | |
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167
primordial
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| adj.原始的；最初的 | |
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168
fiery
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| adj.燃烧着的，火红的；暴躁的；激烈的 | |
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169
inquiries
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| n.调查( inquiry的名词复数 )；疑问；探究；打听 | |
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170
alluded
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| 提及，暗指( allude的过去式和过去分词 ) | |
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171
gem
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| n.宝石，珠宝；受爱戴的人 [同]jewel | |
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172
lustrous
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| adj.有光泽的；光辉的 | |
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173
scroll
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| n.卷轴，纸卷；(石刻上的)漩涡 | |
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174
naught
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| n.无，零 [=nought] | |
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175
drooped
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| 弯曲或下垂，发蔫( droop的过去式和过去分词 ) | |
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176
coaxed
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| v.哄，用好话劝说( coax的过去式和过去分词 )；巧言骗取；哄劝，劝诱 | |
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177
maniacs
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| n.疯子（maniac的复数形式） | |
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178
maniac
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| n.精神癫狂的人；疯子 | |
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179
chattering
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| n. （机器振动发出的）咔嗒声，(鸟等)鸣，啁啾 adj. 喋喋不休的，啾啾声的 动词chatter的现在分词形式 | |
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180
raving
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| adj.说胡话的；疯狂的，怒吼的；非常漂亮的；令人醉心[痴心]的v.胡言乱语(rave的现在分词)n.胡话；疯话adv.胡言乱语地；疯狂地 | |
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181
annoyance
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| n.恼怒，生气，烦恼 | |
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182
pointed
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| adj.尖的，直截了当的 | |
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183
inane
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| adj.空虚的，愚蠢的，空洞的 | |
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184
wane
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| n.衰微，亏缺，变弱；v.变小，亏缺，呈下弦 | |
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185
doom
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| n.厄运，劫数；v.注定，命定 | |
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186
kindle
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| v.点燃，着火 | |
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187
conjectures
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| 推测，猜想( conjecture的名词复数 ) | |
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188
juncture
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| n.时刻，关键时刻，紧要关头 | |
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189
denizen
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| n.居民，外籍居民 | |
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190
paternal
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| adj.父亲的，像父亲的，父系的，父方的 | |
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191
maternal
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| adj.母亲的，母亲般的，母系的，母方的 | |
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192
exhausted
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| adj.极其疲惫的，精疲力尽的 | |
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193
survivor
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| n.生存者，残存者，幸存者 | |
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194
saluting
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| v.欢迎，致敬( salute的现在分词 )；赞扬，赞颂 | |
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195
sobs
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| 啜泣（声），呜咽（声）( sob的名词复数 ) | |
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196
abode
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| n.住处，住所 | |
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197
yen
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| n. 日元；热望 | |
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198
ennui
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| n.怠倦，无聊 | |
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199
eyebrows
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| 眉毛( eyebrow的名词复数 ) | |
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200
attire
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| v.穿衣，装扮[同]array；n.衣着；盛装 | |
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201
helping
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| n.食物的一份&adj.帮助人的，辅助的 | |
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202
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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203
destitution
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| n.穷困，缺乏，贫穷 | |
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204
frantic
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| adj.狂乱的，错乱的，激昂的 | |
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205
mused
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| v.沉思，冥想( muse的过去式和过去分词 )；沉思自语说（某事） | |
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206
eminent
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| adj.显赫的，杰出的，有名的，优良的 | |
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207
eminently
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| adv.突出地；显著地；不寻常地 | |
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208
promptly
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| adv.及时地，敏捷地 | |
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209
alas
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| int.唉(表示悲伤、忧愁、恐惧等) | |
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210
attainments
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| 成就，造诣； 获得( attainment的名词复数 )； 达到； 造诣； 成就 | |
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211
adverse
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| adj.不利的；有害的；敌对的，不友好的 | |
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212
presumption
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| n.推测，可能性，冒昧，放肆，[法律]推定 | |
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213
random
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| adj.随机的；任意的；n.偶然的(或随便的)行动 | |
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214
laud
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| n.颂歌；v.赞美 | |
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215
favourably
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| adv. 善意地，赞成地 =favorably | |
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216
complacently
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| adv. 满足地, 自满地, 沾沾自喜地 | |
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217
repel
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| v.击退，抵制，拒绝，排斥 | |
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218
luscious
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| adj.美味的；芬芳的；肉感的，引与性欲的 | |
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219
replenished
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| 补充( replenish的过去式和过去分词 )； 重新装满 | |
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220
sipped
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| v.小口喝，呷，抿( sip的过去式和过去分词 ) | |
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221
genial
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| adj.亲切的，和蔼的，愉快的，脾气好的 | |
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222
lute
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| n.琵琶，鲁特琴 | |
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223
orb
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| n.太阳；星球；v.弄圆；成球形 | |
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224
exuberance
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| n.丰富；繁荣 | |
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225
collation
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| n.便餐；整理 | |
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226
considerably
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| adv.极大地；相当大地；在很大程度上 | |
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227
vehemence
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| n.热切；激烈；愤怒 | |
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228
recital
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| n.朗诵，独奏会，独唱会 | |
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229
advancement
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| n.前进，促进，提升 | |
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230
maudlin
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| adj.感情脆弱的，爱哭的 | |
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231
broached
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| v.谈起( broach的过去式和过去分词 )；打开并开始用；用凿子扩大（或修光）；（在桶上）钻孔取液体 | |
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232
pecuniary
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| adj.金钱的；金钱上的 | |
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233
despatch
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| n./v.(dispatch)派遣；发送；n.急件；新闻报道 | |
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234
proficiency
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| n.精通，熟练，精练 | |
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235
nugatory
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| adj.琐碎的，无价值的 | |
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236
propitious
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| adj.吉利的；顺利的 | |
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237
felicitous
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| adj.恰当的，巧妙的；n.恰当，贴切 | |
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238
scanty
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| adj.缺乏的，仅有的，节省的，狭小的，不够的 | |
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239
scant
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| adj.不充分的，不足的；v.减缩，限制，忽略 | |
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240
chattered
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| （人）喋喋不休( chatter的过去式 )； 唠叨； （牙齿）打战； （机器）震颤 | |
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241
retired
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| adj.隐退的，退休的，退役的 | |
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242
mansions
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| n.宅第，公馆，大厦( mansion的名词复数 ) | |
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243
plight
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| n.困境，境况，誓约，艰难；vt.宣誓，保证，约定 | |
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244
prosecuted
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| a.被起诉的 | |
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245
mishap
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| n.不幸的事，不幸；灾祸 | |
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246
vestige
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| n.痕迹，遗迹，残余 | |
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247
meridian
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| adj.子午线的；全盛期的 | |
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248
disappearance
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| n.消失，消散，失踪 | |
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249
plunged
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| v.颠簸( plunge的过去式和过去分词 )；暴跌；骤降；突降 | |
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250
distress
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| n.苦恼，痛苦，不舒适；不幸；vt.使悲痛 | |
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251
dame
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| n.女士 | |
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252
dint
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| n.由于，靠；凹坑 | |
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253
fretting
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| n. 微振磨损 adj. 烦躁的, 焦虑的 | |
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254
prostrated
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| v.使俯伏，使拜倒( prostrate的过去式和过去分词 )；（指疾病、天气等）使某人无能为力 | |
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255
oracle
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| n.神谕，神谕处，预言 | |
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256
divination
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| n.占卜，预测 | |
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257
calamity
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| n.灾害，祸患，不幸事件 | |
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258
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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259
consummate
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| adj.完美的；v.成婚；使完美 [反]baffle | |
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260
enveloped
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| v.包围，笼罩，包住( envelop的过去式和过去分词 ) | |
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261
dwelling
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| n.住宅，住所，寓所 | |
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262
bent
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| n.爱好，癖好；adj.弯的；决心的，一心的 | |
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263
derived
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| 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 | |
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264
realization
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| n.实现；认识到，深刻了解 | |
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265
expended
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| v.花费( expend的过去式和过去分词 )；使用（钱等）做某事；用光；耗尽 | |
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266
subsisted
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| v.（靠很少的钱或食物）维持生活，生存下去( subsist的过去式和过去分词 ) | |
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267
crook
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| v.使弯曲；n.小偷，骗子，贼；弯曲(处) | |
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268
impoverished
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| adj.穷困的，无力的，用尽了的v.使（某人）贫穷( impoverish的过去式和过去分词 )；使（某物）贫瘠或恶化 | |
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269
specious
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| adj.似是而非的；adv.似是而非地 | |
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270
utterances
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| n.发声( utterance的名词复数 )；说话方式；语调；言论 | |
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271
improvidence
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| n.目光短浅 | |
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272
assailed
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| v.攻击( assail的过去式和过去分词 )；困扰；质问；毅然应对 | |
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273
joint
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| adj.联合的，共同的；n.关节，接合处；v.连接，贴合 | |
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274
repulsive
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| adj.排斥的，使人反感的 | |
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275
grudge
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| n.不满，怨恨，妒嫉；vt.勉强给，不情愿做 | |
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276
eyelids
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| n.眼睑( eyelid的名词复数 )；眼睛也不眨一下；不露声色；面不改色 | |
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277
glibly
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| adv.流利地，流畅地；满口 | |
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278
fathomed
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| 理解…的真意( fathom的过去式和过去分词 )； 彻底了解； 弄清真相 | |
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279
perspicacity
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| n. 敏锐, 聪明, 洞察力 | |
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280
unravel
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| v.弄清楚（秘密）；拆开，解开，松开 | |
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281
interpretation
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| n.解释，说明，描述；艺术处理 | |
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282
sordid
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| adj.肮脏的，不干净的，卑鄙的，暗淡的 | |
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283
replete
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| adj.饱满的，塞满的；n.贮蜜蚁 | |
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284
parched
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| adj.焦干的；极渴的；v.（使）焦干 | |
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285
withered
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| adj. 枯萎的，干瘪的，（人身体的部分器官）因病萎缩的或未发育良好的 动词wither的过去式和过去分词形式 | |
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286
cosmetic
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| n.化妆品；adj.化妆用的；装门面的；装饰性的 | |
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287
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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288
scented
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| adj.有香味的；洒香水的；有气味的v.嗅到(scent的过去分词) | |
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289
bleached
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| 漂白的，晒白的，颜色变浅的 | |
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290
deplore
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| vt.哀叹，对...深感遗憾 | |
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291
tattered
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| adj.破旧的，衣衫破的 | |
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292
embroidered
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| adj．绣花的 | |
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293
explicit
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| adj.详述的，明确的；坦率的；显然的 | |
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294
hearty
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| adj.热情友好的；衷心的；尽情的，纵情的 | |
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295
bruited
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| v.传播（传说或谣言）( bruit的过去式和过去分词 ) | |
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296
commotion
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| n.骚动，动乱 | |
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297
inevitable
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| adj.不可避免的，必然发生的 | |
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298
magistrate
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| n.地方行政官，地方法官，治安官 | |
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299
banishing
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| v.放逐，驱逐( banish的现在分词 ) | |
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300
boisterously
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| adv.喧闹地，吵闹地 | |
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301
consternation
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| n.大为吃惊，惊骇 | |
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302
gaped
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| v.目瞪口呆地凝视( gape的过去式和过去分词 )；张开，张大 | |
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303
impending
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| a.imminent, about to come or happen | |
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