The worship of the senses has often, and with much justice, been decried, men feeling a natural instinct of terror about passions and sensations that seem stronger than themselves, and that they are conscious of sharing with the less highly organized forms of existence. But it appeared to Dorian Gray that the true nature of the senses had never been understood, and that they had remained savage and animal merely because the world had sought to starve them into submission or to kill them by pain, instead of aiming at making them elements of a new spirituality, of which a fine instinct for beauty was to be the dominant characteristic. As he looked back upon man moving through history, he was haunted by a feeling of loss. So much had been surrendered! and to such little purpose! There had been mad wilful rejections, monstrous forms of self-torture and self-denial, whose origin was fear and whose result was a degradation infinitely more terrible than that fancied degradation from which, in their ignorance, they had sought to escape; Nature, in her wonderful irony, driving out the anchorite to feed with the wild animals of the desert and giving to the hermit the beasts of the field as his companions.

Yes: there was to be, as Lord Henry had prophesied, a new Hedonism that was to recreate life and to save it from that harsh uncomely puritanism that is having, in our own day, its curious revival. It was to have its service of the intellect, certainly, yet it was never to accept any theory or system that would involve the sacrifice of any mode of passionate experience. Its aim, indeed, was to be experience itself, and not the fruits of experience, sweet or bitter as they might be. Of the asceticism that deadens the senses, as of the vulgar profligacy that dulls them, it was to know nothing. But it was to teach man to concentrate himself upon the moments of a life that is itself but a moment.

Passage adapted from Oscar Wilde's The Picture of Dorian Gray (1890)

What is (or was) “that fancied degradation?”

The worship of the senses has often, and with much justice, been decried, men feeling a natural instinct of terror about passions and sensations that seem stronger than themselves, and that they are conscious of sharing with the less highly organized forms of existence. But it appeared to Dorian Gray that the true nature of the senses had never been understood, and that they had remained savage and animal merely because the world had sought to starve them into submission or to kill them by pain, instead of aiming at making them elements of a new spirituality, of which a fine instinct for beauty was to be the dominant characteristic. As he looked back upon man moving through history, he was haunted by a feeling of loss. So much had been surrendered! and to such little purpose! There had been mad wilful rejections, monstrous forms of self-torture and self-denial, whose origin was fear and whose result was a degradation infinitely more terrible than that fancied degradation from which, in their ignorance, they had sought to escape; Nature, in her wonderful irony, driving out the anchorite to feed with the wild animals of the desert and giving to the hermit the beasts of the field as his companions.

Yes: there was to be, as Lord Henry had prophesied, a new Hedonism that was to recreate life and to save it from that harsh uncomely puritanism that is having, in our own day, its curious revival. It was to have its service of the intellect, certainly, yet it was never to accept any theory or system that would involve the sacrifice of any mode of passionate experience. Its aim, indeed, was to be experience itself, and not the fruits of experience, sweet or bitter as they might be. Of the asceticism that deadens the senses, as of the vulgar profligacy that dulls them, it was to know nothing. But it was to teach man to concentrate himself upon the moments of a life that is itself but a moment.

Passage adapted from Oscar Wilde's The Picture of Dorian Gray (1890)

What is “Hedonism”?

The worship of the senses has often, and with much justice, been decried, men feeling a natural instinct of terror about passions and sensations that seem stronger than themselves, and that they are conscious of sharing with the less highly organized forms of existence. But it appeared to Dorian Gray that the true nature of the senses had never been understood, and that they had remained savage and animal merely because the world had sought to starve them into submission or to kill them by pain, instead of aiming at making them elements of a new spirituality, of which a fine instinct for beauty was to be the dominant characteristic. As he looked back upon man moving through history, he was haunted by a feeling of loss. So much had been surrendered! and to such little purpose! There had been mad wilful rejections, monstrous forms of self-torture and self-denial, whose origin was fear and whose result was a degradation infinitely more terrible than that fancied degradation from which, in their ignorance, they had sought to escape; Nature, in her wonderful irony, driving out the anchorite to feed with the wild animals of the desert and giving to the hermit the beasts of the field as his companions.

Yes: there was to be, as Lord Henry had prophesied, a new Hedonism that was to recreate life and to save it from that harsh uncomely puritanism that is having, in our own day, its curious revival. It was to have its service of the intellect, certainly, yet it was never to accept any theory or system that would involve the sacrifice of any mode of passionate experience. Its aim, indeed, was to be experience itself, and not the fruits of experience, sweet or bitter as they might be. Of the asceticism that deadens the senses, as of the vulgar profligacy that dulls them, it was to know nothing. But it was to teach man to concentrate himself upon the moments of a life that is itself but a moment.

 Passage adapted from Oscar Wilde's The Picture of Dorian Gray (1890)

What does “uncomely” mean?

Passage adapted from Secret Agent by Joseph Conrad (1907)

Mr Verloc, going out in the morning, left his shop nominally in charge of his brother-in-law. It could be done, because there was very little business at any time, and practically none at all before the evening. Mr Verloc cared but little about his ostensible business. And, moreover, his wife was in charge of his brother-in-law.

The shop was small, and so was the house. It was one of those grimy brick houses which existed in large quantities before the era of reconstruction dawned upon London. The shop was a square box of a place, with the front glazed in small panes. In the daytime the door remained closed; in the evening it stood discreetly but suspiciously ajar.

What is most likely true about Mr Verloc's business?

It is not the critic who counts; not the man who points out how the strong man stumbles, or where the doer of deeds could have done them better. The credit belongs to the man who is actually in the arena, whose face is marred by dust and sweat and blood; who strives valiantly; who errs, who comes short again and again, because there is no effort without error and shortcoming; but who does actually strive to do the deeds; who knows great enthusiasms, the great devotions; who spends himself in a worthy cause; who at the best knows in the end the triumph of high achievement, and who at the worst, if he fails, at least fails while daring greatly, so that his place shall never be with those cold and timid souls who neither know victory nor defeat.

(1910)

As used in the passage, "spends" most nearly means ________________.

The youth kept from intercourse with his companions as much as circumstances would allow him. In the evening he wandered a few paces into the gloom. From this little distance the many fires, with the black forms of men passing to and fro before the crimson rays, made weird and satanic effects.

He lay down in the grass. The blades pressed tenderly against his cheek. The moon had been lighted and was hung in a treetop. The liquid stillness of the night enveloping him made him feel vast pity for himself. There was a caress in the soft winds; and the whole mood of the darkness, he thought, was one of sympathy for himself in his distress.

He wished, without reserve, that he was at home again making the endless rounds from the house to the barn, from the barn to the fields, from the fields to the barn, from the barn to the house. He remembered he had often cursed the brindle cow and her mates, and had sometimes flung milking stools. But, from his present point of view, there was a halo of happiness about each of their heads, and he would have sacrificed all the brass buttons7 on the continent to have been enabled to return to them. He told himself that he was not formed for a soldier. And he mused seriously upon the radical differences between himself and those men who were dodging implike around the fires.

(1895)

As used in Line 1, "intercourse" most nearly means ___________________.

1 It was the best of times, it was the worst of times, it was the age of wisdom, it was the age of foolishness, it was the epoch of belief, it was the epoch of incredulity, it was the season of Light, it was the season of Darkness, it was the spring of hope, it was the winter of despair, we had everything before us, we had nothing before us, we were all going direct to Heaven, we were all going direct the other way – in short, the period was so far like the present period, that some of its noisiest authorities insisted on its being received, for good or for evil, in the superlative degree of comparison only.

2 There were a king with a large jaw and a queen with a plain face, on the throne of England; there were a king with a large jaw and a queen with a fair face, on the throne of France. 3 In both countries it was clearer than crystal to the lords of the State preserves of loaves and fishes, that things in general were settled forever. …

4 France, less favored on the whole as to matters spiritual than her sister of the shield and trident, rolled with exceeding smoothness downhill, making paper money and spending it. 5 Under the guidance of her Christian pastors, she entertained herself, besides, with such humane achievements as sentencing a youth to have his hands cut off, his tongue torn out with pincers, and his body burned alive, because he had not kneeled down in the rain to do honor to a dirty procession of monks which passed within his view, at a distance of some fifty or sixty yards. 6 It is likely enough that, rooted in the woods of France and Norway, there were growing trees, when that sufferer was put to death, already marked by the Woodman, Fate, to come down and be sawn into boards, to make a certain movable framework with a sack and a knife in it, terrible in history.

In Sentence 1, what does “incredulity” mean?

1 It was the best of times, it was the worst of times, it was the age of wisdom, it was the age of foolishness, it was the epoch of belief, it was the epoch of incredulity, it was the season of Light, it was the season of Darkness, it was the spring of hope, it was the winter of despair, we had everything before us, we had nothing before us, we were all going direct to Heaven, we were all going direct the other way – in short, the period was so far like the present period, that some of its noisiest authorities insisted on its being received, for good or for evil, in the superlative degree of comparison only.

2 There were a king with a large jaw and a queen with a plain face, on the throne of England; there were a king with a large jaw and a queen with a fair face, on the throne of France. 3 In both countries it was clearer than crystal to the lords of the State preserves of loaves and fishes, that things in general were settled forever. …

4 France, less favored on the whole as to matters spiritual than her sister of the shield and trident, rolled with exceeding smoothness downhill, making paper money and spending it. 5 Under the guidance of her Christian pastors, she entertained herself, besides, with such humane achievements as sentencing a youth to have his hands cut off, his tongue torn out with pincers, and his body burned alive, because he had not kneeled down in the rain to do honor to a dirty procession of monks which passed within his view, at a distance of some fifty or sixty yards. 6 It is likely enough that, rooted in the woods of France and Norway, there were growing trees, when that sufferer was put to death, already marked by the Woodman, Fate, to come down and be sawn into boards, to make a certain movable framework with a sack and a knife in it, terrible in history.

In Sentence 1, what does “epoch” mean?

What dire offence from amorous causes springs, 

What mighty contests rise from trivial things, 

I sing — This verse to Caryl, Muse! is due: 

This, even Belinda may vouchsafe to view: 

Slight is the subject, but not so the praise,    (5)

If She inspire, and He approve my lays. 

… Sol thro’ white curtains shot a tim’rous ray,

And oped those eyes that must eclipse the day.

Now lapdogs give themselves the rousing shake,

And sleepless lovers just at twelve awake:(10)

Thrice rung the bell, the slipper knock’d the ground,

And the press’d watch return’d a silver sound.

Belinda still her downy pillow prest,

Her guardian Sylph prolong’d the balmy rest.

Based on context, what is “Sol”?

What dire offence from amorous causes springs, 

What mighty contests rise from trivial things, 

I sing — This verse to Caryl, Muse! is due: 

This, even Belinda may vouchsafe to view: 

Slight is the subject, but not so the praise,    (5)

If She inspire, and He approve my lays. 

… Sol thro’ white curtains shot a tim’rous ray,

And oped those eyes that must eclipse the day.

Now lapdogs give themselves the rousing shake,

And sleepless lovers just at twelve awake:(10)

Thrice rung the bell, the slipper knock’d the ground,

And the press’d watch return’d a silver sound.

Belinda still her downy pillow prest,

Her guardian Sylph prolong’d the balmy rest.

In line 6, what is the meaning of “lays”?