06
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████ 重点词汇
████ 难点词汇
████ 生僻词
████ 词组 & 惯用语
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Chapter 6: ↵ Next to worry probably one of
the causes of is .
, I should say, one of the most universal
and deep-seated of human passions. It is very
noticeable in children before they are a year
old, and has to be treated with the most tender
respect by every educator. The very slightest
appearance of favouring one child at the expense
of another is instantly observed and resented.
, absolute, rigid, and
, must be observed by anyone who has
children to deal with. But children are only
slightly more open in their expressions of ,
and of jealousy (which is a special form of
), than are grown-up people. The emotion is
just as prevalent among adults as among children.
Take, for example, maid-servants: I remember when
one of our maids, who was a married woman, became
pregnant, and we said that she was not to be
expected to lift heavy weights,
result was that none of the others would lift
heavy weights, and any work of that sort that
needed doing we had to do ourselves. ↵
the basis of democracy. asserts that
the citizens of ought all to be hanged
because they said,'there shall be none first
among us'. The democratic movement in Greek
States must have been almost wholly inspired by
this passion. And the same is true of modern
democracy. There is, it is true, an
theory according to which democracy is the best
form of government. I think myself that this
theory is true. But there is no department of
practical politics where theories are
strong enough to cause great changes; when great
changes occur, the theories which justify them
are always a for passion. And the
passion that has given driving force to
democratic theories is undoubtedly the passion of
envy. Read the memoirs of Madame Roland, who is
frequently represented as a noble woman inspired
by devotion to the people. You will find that
what made her such a democrat was the
experience of being shown into the servants' hall
when she had occasion to visit an
. ↵ Among average respectable women envy
plays an extraordinarily large part. If you are
sitting in and a well-dressed
woman happens to walk along the car, watch the
eyes of the other women. You will see that every
one of then, with the possible exception of those
who are better dressed, will watch the woman with
glances, and will be struggling to
draw inferences to her. The love of
scandal is an expression of this general
: any story against another woman is
instantly believed, even on the
evidence. A morality serves the same
purpose: those who have a chance to
it are , and it is considered to
punish them for their sins. This particular form
of virtue is certainly its own reward. ↵ Exactly
the same thing, however, is to be observed among
men, except that women regard all other women as
their competitors, whereas men as a rule only
have this feeling towards other men in the same
profession. Have you, reader, ever been so
as an artist to another
artist? Have you ever praised a politician to
another politician of the same party? Have you
ever praised an to another
? If you have, it is a hundred to one
that you will have produced an explosion of
jealousy. ↵ In the correspondence of and
there are a number of letters lamenting
the supposed fact that Newton had become insane.
'Is it not sad,' they write to each other,'that
the genius of Mr. Newton should have
become by the loss of reason? And
these two men, in one letter after
another, wept with obvious
relish. As a matter of fact, the event which they
were lamenting had not taken
place, though a few examples of eccentric
behaviour had given rise to the rumour. ↵ Of all
the characteristics of ordinary human nature envy
is the most unfortunate; not only does the
person wish to inflict and do
so whenever he can , but he is also
himself rendered unhappy by envy. Instead of
deriving pleasure from what he has, he derives
pain from what others have. If he can, he
deprives others of their advantages, which to him
is as desirable as it would be to secure the same
advantages himself. If this passion is allowed to
it becomes all excellence, and
even to the most useful exercise of exceptional
skill. Why should a medical man go to see his
patients in a car when the labourer has to walk
to his work? Why should the scientific
investigator be allowed to spend his time in a
warm room when others have to face the
of the elements? Why should a man who possesses
some rare talent of great importance to the world
be saved from the of his own housework?
To such questions envy finds no answer.
Fortunately, however, there is in human nature a
compensating passion, namely that of admiration.
Whoever wishes to increase human happiness must
wish to increase admiration and to diminish envy.
↵ What cure is there for envy? For the saint
there is the , though even in
the case of saints other saints is by no
means impossible. I doubt whether St
would have been wholly pleased if he had
learnt of some other saint who had stood even
longer on an even narrower pillar. But, leaving
saints out of account, the only cure for envy in
the case of ordinary men and women is happiness,
and the difficulty is that envy is itself a
terrible happiness. I think envy is
immensely promoted in childhood.
The child who finds a brother or sister preferred
before himself acquires the habit of envy, and
when he goes out into the world looks for
injustices of which he is the victim, perceives
them at once if they occur, and imagines them if
they do not. Such a man is inevitably unhappy,
and becomes a nuisance to his friends, who cannot
be always remembering to avoid imaginary slights.
Having begun by believing that no one likes him,
he at last by his behaviour makes his belief
true. Another in childhood which has
the same result is to have parents without much
parental feeling. Without having an
favoured brother or sister, a child may perceive
that the children in other families are more
loved by their mother and father than he is. This
will cause him to hate the other children and his
own parents, and when he grows up he will feel
himself an . Some kinds of happiness are
everyone's natural , and to be deprived
of them is almost inevitably to become and
. ↵ But the man may say:'What
is the good of telling me that the cure for envy
is happiness? I cannot find happiness while I
continue to feel envy, and you tell me that I
cannot cease to be until I find
happiness. But real life is never so logical as
this. Merely to realise the causes of one's own
feelings is to take a long step towards
curing them. The habit of thinking in terms of
comparisons is a fatal one. When anything
pleasant occurs it should be enjoyed to the full,
without stopping to think that it is not so
pleasant as something else that may possibly be
happening to someone else. ↵'Yes,' says the
man,'this is a , and it is
, and the birds are singing, and the
flowers are , but I understand that the
in is a thousand times more
beautiful, that the birds sing more
in of , and that the rose of
Sharon is more lovely than any in my garden. And
as he thinks these thoughts the sun is dimmed,
and the birds' song becomes a meaningless
, and the flowers seem not worth a
moment's regard. All the other joys of life he
treats in the same way.'Yes,' he will say to
himself,'the lady of my heart is lovely, I love
her and she loves me, but how much more
must have been ! Ah, if I had
but had Solomon's opportunities! ↵ All such
comparisons are pointless and foolish; whether
or our next-door neighbour be
the cause of discontent, either is equally
. With the , what he has does not
cease to be enjoyable because someone else has
something else. Envy, in fact, is one form of a
vice, partly moral, partly intellectual, which
consists in seeing things never in themselves,
but only in their relations. I am earning, let us
say, a salary sufficient for my needs. I should
be content, but I hear that someone else whom I
believe to be in no way my superior is earning a
salary twice as great as mine. Instantly, if I am
of an envious disposition, the satisfactions to
be derived from what I have grow dim, and I begin
to be eaten up with a sense of injustice. ↵ For
all this the proper cure is mental discipline,
the habit of not thinking thoughts.
After all, what is more than happiness?
And if I can cure myself of envy I can acquire
happiess and become . The man who has
double my salary is doubtless tortured by the
thought that someone else in turn has twice as
much as he has, and so it goes on. If you desire
glory, you may envy Napoleon. But Napoleon
, Alexander, and Alexander, I
, , who never existed. You
cannot, therefore, get away from envy by means of
success alone, for there will always be in
history or legend some person even more
successful than you are. You can get away from
envy by enjoying the pleasures that come your
way, by doing the work that you have to do, and
by avoiding comparisons with those whom you
imagine, perhaps quite , to be more
fortunate than yourself. ↵ Unnecessary
has a great deal to do with envy. is
considered a virtue, but for my part I am very
doubtful whether, in its more extreme forms, it
deserves to be so regarded. Modest people need a
great deal of reassuring, and often do
to attempt tasks which they are quite capable of
performing. Modest people believe themselves to
be by those with whom they
associate. They are therefore particularly prone
to envy, and, through envy, to and
ill will. ↵ For my part, I think there is much
to be said for bringing up a boy to think himself
a fine fellow. I do not believe that any
another his tail, because every
is persuaded that his own tail is the
finest in the world. The consequence of this is
that are birds. Imagine how
unhappy the life of a would be if he had
been taught that it is wicked to have a good
opinion . Whenever he saw another
spreading out his tail, he would say to
himself: ↵'I must not imagine that my tail is
better than that, for that would be ,
but oh, how I wish it were! That bird is
so convinced of his own ! Shall I
pull out some of his feathers? And then perhaps I
need no longer fear comparison with him. ↵ Or
perhaps he would lay for him, and prove
that he was a wicked peacock who had been guilty
of unpeacockly behaviour, and he would denounce
him to the assembly of the leaders. Gradually he
would establish the principle that with
specially fine tails are almost always wicked,
and that ruler in the peacock kingdom
would seek out the humble bird with only a few
. Having got this principle
accepted, he would get all the finest birds put
to death, and in the end a really splendid tail
will become only a dim memory of the past. Such
is the victory of envy morality.
But where every peacock thinks himself more
splendid than any of the others, there is no need
for all this repression. Each peacock expects to
win the first prize in the competition, and each,
because he values his own , believes that
he has done so. ↵ , of course, closely
connected with competition. We do not envy a good
fortune which we quite out
of our reach. In an age when the
is fixed, the lowest classes do not envy the
upper classes so long as the division between
rich and poor is thought to be by God.
do not envy millionaires, though of
course they will envy other who are more
successful. The instability of social status in
the modern world, and the doctrine
of democracy and socialism, have greatly extended
the range of envy. For the moment this is an
evil, but it is an evil which must be endured in
order to arrive at a more just social system. As
soon as inequalities are thought about
they are seen to be unless they rest upon
some superiority of merit. And as soon as they
are seen to be , there is no the
resulting envy except the the
injustice. Our age is therefore one in which envy
plays a large part. The poor envy the
rich, the poorer nations envy the richer nations,
women envy men, women envy those who,
though not , remain . While it
is true that envy is the chief
leading to justice as between different classes,
different nations, and different sexes, it is at
the same time true that the kind of justice to be
expected as a result of envy is likely to be the
worst possible kind, namely that which consists
rather in diminishing the pleasures of the
fortunate than in increasing those of the
unfortunate. Passions which work in private
life work in public life also. It is not to
be supposed that out of something as evil as envy
good results will flow. Those, therefore, who
from reasons desire profound changes
in our social system, and a great increase of
social justice, must hope that other forces than
envy will bringing the changes
about. ↵ All bad things are , and
any one of them is be the cause of any
other; more particularly fatigue is a very
frequent cause of envy. When a man feels
the work he has to do, he feels a
general discontent which is
take the form of envy towards those whose work is
less exacting. One of the ways of diminishing
envy, therefore, is to diminish fatigue. But by
far the most important thing is to secure a life
which is satisfying to instinct. Much envy that
seems purely professional really has a sexual
source. A man who is happy in his marriage and
his children is not likely to feel much
other men because of their greater wealth or
success, so long as he has enough to bring up his
children in what he feels to be the right way.
The essentials of human happiness are simple, so
simple that sophisticated people cannot bring
themselves to admit what it is they really lack.
The women we spoke of earlier who look with envy
on every well-dressed woman are, one may be sure,
not happy in their life.
happiness is rare in the English-speaking world,
especially among women. Civilisation in this
respect appears to have . If there is
to be less envy, means must be found for
remedying this state of affairs, and if no such
means are found our civilisation is in danger of
going down to destruction in an of hatred,
↵ In old days people only their
neighbours, because they knew little about anyone
else. Now through education and the Press they
know much in an abstract way about large classes
of mankind of whom no single individual is among
their acquaintance. Through the movies they think
they know how the rich live, through the
newspapers they know much of the of
foreign nations, through propaganda they know of
the practices of all whose skin has a
different from their own. Yellows
hate whites, whites hate blacks, and so on. All
this hatred, you may say, is stirred up by
propaganda, but this is a somewhat shallow
explanation. Why is propaganda so much more
successful when it stirs up hatred than when it
tries to stir up friendly feeling? The reason is
clearly that the human heart as modern
civilisation has made it is more hatred
than to friendship. And it is hatred
because it is dissastisfied, because it feels
deeply, perhaps even , that it has
somehow missed the meaning of life, that perhaps
others, but not we ourselves, have secured the
good things which nature offers man's enjoyment.
The positive sum of pleasures in a modern man's
life is undoubtedly greater than was to be found
in more , but the
consciousness of what might be has increased even
more. ↵ Whenever you happen to take your
children you may observe in the eyes
of the , when they are not performing
or cracking nuts, a strange
strained sadness. One can almost imagine that
they feel they ought to become men, but cannot
discover the secret of how to do it. On the road
of evolution they have lost their way; their
cousins marched on and they were left behind.
Something of the same strain and anguish seems to
have entered the soul of man. He knows
there is something better than himself almost
within his grasp, yet he does not know where to
seek it or how to find it. he rages
against his fellow man, who is equally lost and
equally unhappy. ↵ We have reached a stage in
evolution which is not the final stage. We must
pass through it quickly, for if we do not, most
of us will by the way, and the others will
be lost in a forest of doubt and fear. Envy
therefore, evil as it is, and terrible as are its
effects, is not wholly of . It is in
part the expression of an heroic pain, the pain
of those who walk through the night ,
perhaps to a better resting-place, perhaps only
to death and destruction. To find the right road
out of this despair man must enlarge
his heart as he has enlarged his mind. He must
learn to transcend self, and in so doing to
acquire the freedom of the Universe. ↵
知识点
重点词汇
exquisite [ɪkˈskwɪzɪt] n. 服饰过于讲究的男子 adj. 精致的；细腻的；优美的，高雅的；异常的；剧烈的 {cet6 ky toefl ielts gre :8096}
unduly [ˌʌnˈdju:li] adv. 过度地；不适当地；不正当地 { :8416}
envy [ˈenvi] n. 嫉妒，妒忌；羡慕 vt. 嫉妒，妒忌；羡慕 vi. 感到妒忌；显示出妒忌 {gk cet4 cet6 ky ielts :8468}
envies [ˈenviz] n. 妒忌，羡慕( envy的名词复数 ) v. 妒忌，羡慕( envy的第三人称单数 ) { :8468}
envied ['envɪd] v. 羡慕；嫉妒（envy的过去式和过去分词） adj. 被羡慕的；被妒忌的 { :8468}
misfortunes [misˈfɔ:tʃənz] n. 不幸( misfortune的名词复数 ); 厄运; 不幸的事; 灾难 { :8481}
misfortune [ˌmɪsˈfɔ:tʃu:n] n. 不幸；灾祸，灾难 {cet6 ky toefl ielts :8481}
apes [eips] n. [脊椎] 猿；猩猩；类人猿（ape的复数） v. 模仿；仿效（ape的三单形式） {ielts :8577}
eminent [ˈemɪnənt] adj. 杰出的；有名的；明显的 {ky toefl ielts gre :8632}
instinctive [ɪnˈstɪŋktɪv] adj. 本能的；直觉的；天生的 {toefl gre :8715}
aristocratic [ˌærɪstəˈkrætɪk] adj. 贵族的；贵族政治的；有贵族气派的 { :8835}
civilised ['sɪvəlaɪzd] adj. 文明的 { :8881}
Caesar ['si:zә] n. 凯撒（罗马皇帝）；暴君；人间的主宰；剖腹产手术 { :8901}
futile [ˈfju:taɪl] adj. 无用的；无效的；没有出息的；琐细的；不重要的 {ky toefl gre :9374}
perish [ˈperɪʃ] vi. 死亡；毁灭；腐烂；枯萎 vt. 使麻木；毁坏 {cet6 ky ielts gre :9475}
exceedingly [ɪkˈsi:dɪŋli] adv. 非常；极其；极度地；极端 {cet4 cet6 ky ielts :9520}
havoc [ˈhævək] n. 大破坏；浩劫；蹂躏 vt. 严重破坏 vi. 损毁 n. (Havoc)人名；(英)哈沃克 {ielts gre :9540}
lofty [ˈlɒfti] adj. 高的；崇高的；高级的；高傲的 n. (Lofty)人名；(英)洛夫蒂 {cet6 ky toefl ielts gre :9596}
hopelessly ['həʊpləslɪ] adv. 绝望地；无望地；无可救药地 { :9696}
unjust [ˌʌnˈdʒʌst] adj. 不公平的，不公正的；非正义的 {cet4 cet6 :9703}
crocodile [ˈkrɒkədaɪl] n. 鳄鱼 {ielts :9844}
beggars [ˈbeɡəz] n. 乞丐( beggar的名词复数 ); 家伙 { :9846}
unconsciously [ʌnˈkɒnʃəsli] adv. 不知不觉；无意识地 { :9930}
peacock [ˈpi:kɒk] n. 孔雀；雄孔雀；爱虚荣的人 n. (Peacock)人名；(英)皮科克 vi. 炫耀；神气活现地走 {cet6 :10281}
peacocks [ˈpi:ˌkɔks] n. （雄）孔雀( peacock的名词复数 ) { :10281}
sicily [ ] n. 西西里岛（意大利一岛名） { :10540}
Hercules ['hә:kjuli:z] n. 力士；大力神；武仙座 { :10708}
peculiarly [pɪˈkju:liəli] adv. 特别；尤其；古怪地；奇怪地 { :11352}
modesty [ˈmɒdəsti] n. 谦逊；质朴；稳重 {cet6 :11417}
unhappiness [ʌn'hæpɪnəs] n. 苦恼；忧愁 { :11535}
flimsiest [ ] adj. （指布或材料）轻而薄的( flimsy的最高级 ); 不结实的; 易损坏的; 软弱无力的 { :11547}
ordained [ɔ:ˈdeɪnd] 规定 { :11835}
idealistic [ˌaɪdiəˈlɪstɪk] adj. 理想主义的；唯心论的；唯心主义者的；空想家的 { :11860}
camouflage [ˈkæməflɑ:ʒ] n. 伪装，掩饰 vt. 伪装，掩饰 vi. 伪装起来 {toefl gre :12127}
blindly [ˈblaɪndli] adv. 盲目地；轻率地；摸索地 { :12187}
falsely [fɔ:lslɪ] adv. 错误地；虚伪地；不实地 { :12383}
virtuous [ˈvɜ:tʃuəs] adj. 善良的；有道德的；贞洁的；正直的；有效力的 {toefl ielts gre :12389}
habitually [hə'bɪtʃʊəlɪ] adv. 习惯地；日常地 { :13893}
warped [wɔ:pt] adj. 弯曲的；反常的 v. 弄歪（warp的过去式和过去分词） { :14074}
envious [ˈenviəs] adj. 羡慕的；嫉妒的 {cet6 :14089}
astray [əˈstreɪ] adj. 迷路的；离开正道的；不对头的 adv. 误入歧途地；迷途地；迷路 n. (Astray)人名；(西)阿斯特赖 {gre :14149}
springtime [ˈsprɪŋtaɪm] n. 春天；春季；初期 {cet4 cet6 toefl :14237}
rationally ['ræʃnəlɪ] adv. 理性地；讲道理地 { :14313}
orgy [ˈɔ:dʒi] n. 狂欢；放荡 { :14476}
exquisitely [ekˈskwɪzɪtlɪ] adv. 精致地；精巧地；敏锐地 { :14571}
impunity [ɪmˈpju:nəti] n. 不受惩罚；无患；[法] 免罚 {toefl gre :14823}
enviable [ˈenviəbl] adj. 值得羡慕的；引起忌妒的 { :15019}
wickedness ['wɪkɪdnəs] n. 邪恶；不道德 { :15372}
chateau [ʃæˈtəʊ] n. （法国封建时代的）城堡；（尤指法国的）别墅 {toefl :15609}
masquerading [mɑ:skə'reɪdɪŋ] n. 伪装；冒充 { :15851}
malevolent [məˈlevələnt] adj. 恶毒的；有恶意的；坏心肠的 {toefl gre :16112}
daresay [ˌdeə'seɪ] vi. 猜想；料想（只用于第一人称单数和现在时） vt. 猜想；料想 { :17192}
derogatory [dɪˈrɒgətri] adj. 贬损的 {gre :17206}
vehement [ˈvi:əmənt] adj. 激烈的，猛烈的；热烈的 {toefl ielts :18539}
birthright [ˈbɜ:θraɪt] n. 与生俱来的权利；长子继承权 { :18539}
incomparable [ɪnˈkɒmprəbl] n. 盖世无双的人 adj. 无比的；无可匹敌的；不能比较的 { :18700}
nefarious [nɪˈfeəriəs] adj. 邪恶的；穷凶极恶的；不法的 {gre :18942}
magnificence [mæɡ'nɪfɪsns] n. 壮丽；宏伟；富丽堂皇 {toefl :19025}
odious [ˈəʊdiəs] adj. 可憎的；讨厌的 {gre :19338}
interconnected [,intəkə'nektid] adj. 连通的；有联系的 v. 互相连接（interconnect的过去式） {toefl :19393}
drudgery [ˈdrʌdʒəri] n. 苦工，苦差事 {toefl ielts gre :19455}
难点词汇
embittered [emˈbɪtəd] adj. 愤怒的；怨恨的 v. 使痛苦（embitter的过去分词） { :20728}
outshone [ˌaʊtˈʃɒn] v. 比…更出色，更优异( outshine的过去式和过去分词 ) { :22869}
peaceable [ˈpi:səbl] adj. 和平的；平静的；温顺的 { :23575}
imprudent [ɪmˈpru:dnt] adj. 轻率的，鲁莽的；不小心的 {toefl gre :23888}
unpunished [ʌnˈpʌnɪʃt] adj. 未受处罚的；免去刑罚的 v. 免受处罚（unpunish的过去分词） { :23931}
distributive [dɪˈstrɪbjətɪv] n. [语] 分配词 adj. 分配的；分布的；分发的 { :24212}
conceited [kənˈsi:tɪd] adj. 自负的；狂想的；逞能的 { :24927}
pigmentation [ˌpɪgmenˈteɪʃn] n. 染色；色素淀积；天然颜色 { :25016}
selflessness ['selfləsnəs] n. 无私；忘我 { :25375}
Simeon [ ] n. 西米恩（男子名）；西面（圣经中的人物） { :26018}
malevolence [mə'levələns] n. 恶意，怨恨；狠毒 { :26223}
twitter [ˈtwɪtə(r)] n. 微博客，鸟叫声 vt. 吱吱叫；嘁嘁喳喳地讲 { :26239}
Ephesus ['efisәs] n. 以弗所(古希腊小亚细亚西岸的一重要贸易城市) { :27148}
gymnastic [dʒɪm'næstɪk] adj. 体操的，体育的 {toefl :29203}
unvarying [ʌnˈveəriɪŋ] adj. 不变的；恒久的 { :31827}
Sheba ['ʃi:bә] Queen of ~ (基督教《圣经》中朝觐所罗门王以测其智慧的) 示巴女王 { :33768}
hypocritically [ˌhɪpə'krɪtɪklɪ] adv. 伪善地 { :38495}
profitless [ˈprɒfɪtləs] adj. 无益的 {toefl :41465}
peahen [ˈpi:hen] n. 雌孔雀 { :44736}
leibniz [ ] n. 莱布尼兹（人名） { :46119}
Ishmael ['iʃmeil] 以实玛利(<<圣经>>故事人物), 被唾弃的人, 社会公敌 { :48072}
Egyptologist [ˌi:dʒɪp'tɒlədʒɪst] n. 埃及古物学者 { :49176}
生僻词
deep-seated ['di:ps'i:tɪd] adj. 深层的；根深蒂固的；深位的
draggled [ˈdræɡld] adj. 全身泥污的，湿透的，荒废的
English-speaking [ˈɪŋglɪʃ ˈspi:kɪŋ] adj. 说英语的
equalitarian [ɪˌkwɒlɪ'teərɪən] adj. 平等主义的 n. 平等主义者
grown-up [ɡrəʊn ʌp] n. 成年人 adj. 成熟的
helicon ['helikәn] n. 海力空大号, 赫利孔山(文艺女神居地), 诗的灵感
Heraclitus [,herә'klaitәs] 赫拉克利特(纪元前五世纪的希腊哲学家)
Huyghens ['hɔiɡens] ＝ Huygens
inclemency [ɪn'klemənsɪ] n. 险恶，严酷
maid-servants [ ] (maid-servant 的复数) n. 女拥人
next-door [ˈnekstdɔ:] adj. 隔壁的；邻家的 adv. 邻家
overclouded [ ] v. 使阴暗( overcloud的过去式和过去分词 ); 使布满乌云; 使忧郁; 乌云密布
resting-place ['restiŋpleis] n. 休息处
stylites [ ] n. 【宗】(古代住在高柱上的)柱上苦行者 [网络] 剑韭；高柱修士
well-dressed ['wel'drest] adj. 穿着考究的；穿着入时的
词组
a trap [ ] [网络] 圈套；陷阱；一个圈套
be instrumental in [ ] [网络] 在某方面起到关键作用；在某方面起作用
by misfortune [ ] 不幸
conceive as [ ] vt.认为...是
crocodile tear [ˈkrɔkədail tiə] [医]鳄泪：进食时流泪，见于面神经疾病患者
crocodile tears [ ] na. 假慈悲 [网络] 鳄鱼的眼泪；鳄鱼泪；鳄鱼眼泪
cure of [ ] v. 治愈 [网络] 医治；矫正；治癒
distributive justice [ ] [网络] 分配正义；分配公正；分配公平
envy of [ ] [网络] 羡慕
fatal to [ ] [网络] 致命的；对……是致命的
go astray [ɡəu əˈstreɪ] na. 走错路；误入歧途 [网络] 走入歧途；迷途；迷路
gone astray [ ] vbl.迷路,走入歧途
gymnastic feat [ ] [硬]操作
in bloom [in blu:m] na. (花)盛开；充分发挥 [网络] 开着花；盛开着；青春
in despair [ ] na. 绝望地 [网络] 绝望的；失望；在绝望中
inadequate to [ ] vt.对...不适当
lay a trap [ ] [法] 设圈套或陷阱
lay a trap for [ ] na. 安捕机捕捉；设计诱陷 [网络] 设陷阱害他人；为…设下陷阱
liable to [ ] [网络] 易于；易受；应受法律制裁的
masquerade as [ ] 化装成，冒充成，假装成
most potent [ ] potent（有效的，强有力的）的最高级形式
motive force [ ] na. 动力；拖拉机 [网络] 原动力；起动力；拖动力
not dare [nɔt dɛə] 不敢
obstacle to [ ] [网络] 纪念碑；障碍；的障碍
of oneself [ ] na. 独自 [网络] 自发地；自行；自动地
primitive community [ ] 原始共同体
prone to [prəun tu:] v. 易于 [网络] 倾向于；易于…的；倾于
Queen of Sheba [ˈʃi:bə] (基督教《圣经》中朝觐所罗门王以测其智慧的)示巴女王
remedy for [ ] [网络] 补救；对…治疗法；药物
removal of [riˈmu:vəl ɔv] [医]免去，搬掉，除去，切除
run riot [rʌn ˈraiət] na. 猎狗认错猎物臭味乱跑；〔转义〕追来追去；越出常轨；放纵自己的想像 [网络] 放肆；肆无忌惮；猖獗
sin against [ ] v. 违犯 [网络] 得罪；罪者
social hierarchy [ ] [网络] 社会等级；社会阶层；社会阶级
sunny day [ ] [网络] 晴天；日光海岸；放晴
tail feather [teil ˈfeðə] un. 尾羽 [网络] 尾部的羽毛
the devil [ ] 究竟(与who/how/why/where/what等连用)
The Grove [ ] [网络] 小树林；格罗夫购物中心；葛洛夫购物中心
the instant [ðə ˈinstənt] [网络] 刹那；瞬间；我认许刹那
the queen of sheba [ ] [网络] 希巴女王；示巴女王；示巴女王的
the underground [ ] 地铁
the wise [ ] [网络] 智者；聪明人；睿智的
to praise [ ] [网络] 称赞；赞赏；表扬
to the zoo [tu: ðə zu:] [网络] 去动物园；到动物园；我们去动物园
weep crocodile tears [ ] [网络] 滴幸灾乐祸的鳄鱼的眼泪
wise man [ ] 哲人, 贤人 [法] 明智之士, 智囊
Wise Men [ ] [网络] 智者；智慧人；人有些智者
with impunity [wið ɪmˈpju:nɪti:] na. 不受惩罚地 [网络] 泰然地；不受伤害或惩罚；安然无恙地
惯用语
envy is
单词释义末尾数字为词频顺序
zk/中考 gk/中考 ky/考研 cet4/四级 cet6/六级 ielts/雅思 toefl/托福 gre/GRE
* 词汇量测试建议用 testyourvocab.com