Getting Up on Cold Mornings Analysis
An Italian author–Giulio Cordara, a Jesuit–has written a poem upon insects, which he begins by insisting, that those troublesome and abominable little animals were created for our annoyance, and that they were certainly not inhabitants of Paradise. We of the north may dispute this piece of theology; but on the other hand, it is clear as the snow on the house-tops, that Adam was not under the necessity of shaving; and that when Eve walked out of her delicious bower, she did not step upon ice three inches thick.
Analysis: In this paragraph, Leigh Hunt is using a bit of humor and imagination to discuss the discomforts of cold weather. He starts by mentioning an Italian author, Giulio Cordara, who wrote a poem about insects being created for our annoyance and not being inhabitants of Paradise. Hunt uses this as a metaphor to express his own annoyance with the cold weather.
He then humorously imagines that in the paradise of the Garden of Eden, Adam did not have to deal with the discomfort of shaving, and Eve did not have to walk on thick ice. This is his way of saying that these are modern discomforts that people in a perfect world (like Paradise) would not have to deal with.
The “north” he refers to could be a representation of colder climates where such discomforts are a regular part of life. The entire paragraph is a playful and imaginative way of expressing the struggle of dealing with cold weather, particularly the act of getting up on a cold morning. It sets the tone for the rest of the essay, which continues to explore this theme in a humorous and relatable way.
Some people say it is a very easy thing to get up of a cold morning. You have only, they tell you, to take the resolution; and the thing is done. This may be very true; just as a boy at school has only to take a flogging, and the thing is over. But we have not at all made up our minds upon it; and we find it a very pleasant exercise to discuss the matter, candidly, before we get up. This at least is not idling, though it may be lying. It affords an excellent answer to those, who ask how lying in bed can be indulged in by a reasoning being,–a rational creature. How? Why with the argument calmly at work in one’s head, and the clothes over one’s shoulder. Oh–it is a fine way of spending a sensible, impartial half-hour.
Analysis: In this paragraph, Leigh Hunt is discussing the mental struggle that takes place when one is deciding whether to get up on a cold morning. He acknowledges that some people argue it’s simply a matter of resolution – deciding to get up and then doing it. He compares this to a boy at school who must endure a punishment; once it’s over, it’s over.
However, Hunt presents a counter-argument, suggesting that the decision isn’t so straightforward. He describes the act of contemplating whether to get up or stay in bed as a “pleasant exercise” and not a waste of time (“not idling”). He defends this by saying that while physically in bed (“lying”), one is mentally active, engaging in a rational debate with oneself.
He humorously suggests that this internal debate, with the comfort of the bedclothes over one’s shoulder, is a sensible and impartial way to spend half an hour. In essence, Hunt is highlighting the human tendency to rationalize comfort-seeking behavior, turning a simple decision into a complex mental exercise. It’s a relatable depiction of the struggle between comfort and duty that many people experience, particularly on cold mornings.
If these people would be more charitable, they would get on with their argument better. But they are apt to reason so ill, and to assert so dogmatically, that one could wish to have them stand round one’s bed of a bitter morning, and lie before their faces. They ought to hear both sides of the bed, the inside and out. If they cannot entertain themselves with their own thoughts for half an hour or so, it is not the fault of those who can. If their will is never pulled aside by the enticing arms of imagination, so much the luckier for the stage-coachman.
Analysis: In this paragraph, Leigh Hunt is critiquing those who dogmatically assert that getting up on a cold morning is simply a matter of willpower. He suggests that if these people were more understanding (“charitable”), their arguments might be more persuasive.
He humorously wishes that these individuals could experience the comfort of his warm bed on a cold morning, implying that they might then understand his reluctance to leave it. The phrase “lie before their faces” is a playful way of saying he’d like them to experience his perspective.
Hunt argues that those who can’t entertain themselves with their own thoughts for half an hour are missing out on the joys of imagination and introspection. He suggests that if their will is never swayed by imagination, they’re fortunate, but perhaps a bit unimaginative. The reference to the “stage-coachman” could be a metaphor for those who are always on the go, never taking the time to pause and reflect.
Overall, this paragraph continues Hunt’s defense of staying in bed on cold mornings, arguing that it’s not just about physical comfort, but also about the pleasure of introspection and imagination.
Candid inquiries into one’s decumbency, besides the greater or less privileges to be allowed a man in proportion to his ability of keeping early hours, the work given his faculties, etc., will at least concede their due merits to such representations as the following. In the first place, says the injured but calm appealer, I have been warm all night, and find my system in a state perfectly suitable to a warm-blooded animal. To get out of this state into the cold, besides the inharmonious and uncritical abruptness of the transition, is so unnatural to such a creature, that the poets, refining upon the tortures of the damned, make one of their greatest agonies consist in being suddenly transported from heat to cold,–from fire to ice. They are “haled” out of their “beds,” says Milton, by “harpy-footed furies,”–fellows who come to call them. On my first movement towards the anticipation of getting up, I find that such parts of the sheets and bolster, as are exposed to the air of the room, are stone-cold. On opening my eyes, the first thing that meets them is my own breath rolling forth, as if in the open air, like smoke out of a cottage chimney. Think of this symptom. Then I turn my eyes sideways and see the window all frozen over. Think of that. Then the servant comes in. “It is very cold this morning, is it not?”–“Very cold, Sir.”–“Very cold indeed, isn’t it?”–“Very cold indeed, Sir.”–“More than usually so, isn’t it, even for this weather?” (Here the servant’s wit and good-nature are put to a considerable test, and the inquirer lies on thorns for the answer.) “Why, Sir … I think it is.” (Good creature! There is not a better, or more truth-telling servant going.) “I must rise, however–get me some warm water.”–Here comes a fine interval between the departure of the servant and the arrival of the hot water; during which, of course, it is of “no use” to get up. The hot water comes. “Is it quite hot?”–“Yes, Sir.”–“Perhaps too hot for shaving: I must wait a little?”–“No, Sir; it will just do.” (There is an over-nice propriety sometimes, an officious zeal of virtue, a little troublesome.) “Oh–the shirt–you must air my clean shirt;–linen gets very damp this weather.”–“Yes, Sir.” Here another delicious five minutes. A knock at the door. “Oh, the shirt–very well. My stockings–I think the stockings had better be aired too.”–“Very well, Sir.”–Here another interval. At length everything is ready, except myself. I now, continues our incumbent (a happy word, by the bye, for a country vicar)–I now cannot help thinking a good deal–who can?–upon the unnecessary and villainous custom of shaving: it is a thing so unmanly (here I nestle closer)–so effeminate (here I recoil from an unlucky step into the colder part of the bed.)–No wonder that the Queen of France took part with the rebels against the degenerate King, her husband, who first affronted her smooth visage with a face like her own. The Emperor Julian never showed the luxuriancy of his genius to better advantage than in reviving the flowing beard. Look at Cardinal Bembo’s picture–at Michael Angelo’s–at Titian’s–at Shakespeare’s–at Fletcher’s–at Spenser’s–at Chaucer’s–at Alfred’s–at Plato’s–I could name a great man for every tick of my watch.–Look at the Turks, a grave and otiose people.–Think of Haroun Al Raschid and Bed-ridden Hassan.–Think of Wortley Montagu, the worthy son of his mother, a man above the prejudice of his time.–Look at the Persian gentlemen, whom one is ashamed of meeting about the suburbs, their dress and appearance are so much finer than our own.–Lastly, think of the razor itself–how totally opposed to every sensation of bed–how cold, how edgy, how hard! how utterly different from anything like the warm and circling amplitude, which
Sweetly recommends itself
Unto our gentle senses.
Add to this, benumbed fingers, which may help you to cut yourself, a quivering body, a frozen towel, and a ewer full of ice; and he that says there is nothing to oppose in all this, only shows, at any rate, that he has no merit in opposing it.
Analysis: In this lengthy paragraph, Leigh Hunt continues his humorous exploration of the struggle to get up on a cold morning. He presents a series of observations and arguments, all aimed at justifying the desire to stay in bed.
He begins by discussing the comfort of being warm all night and how unnatural it feels for a warm-blooded creature to transition from this state of warmth to the cold. He references poets who depict the torment of the damned as a sudden transition from heat to cold, comparing the act of getting out of a warm bed into a cold room to such torment.
Hunt then describes the physical sensations that reinforce his reluctance to get up: the cold sheets, seeing his breath in the cold air, and the sight of a frozen window. He humorously includes a dialogue with a servant about the coldness of the morning, further emphasizing the chill.
The process of getting up is drawn out with requests for warm water, airing of clothes, and waiting for the right conditions to shave. Each task provides an excuse to stay in bed a little longer.
Hunt then launches into a critique of shaving, calling it unmanly and effeminate. He lists numerous historical figures known for their beards, suggesting that growing a beard is a more dignified and comfortable option.
Finally, he describes the discomforts of shaving in a cold room, from the cold razor to the risk of cutting oneself with numb fingers. He concludes that anyone who claims there’s nothing to oppose in this situation is lacking in understanding.
Overall, this paragraph is a detailed, humorous, and relatable depiction of the struggle to leave the comfort of a warm bed on a cold morning.
Thomson the poet, who exclaims in his Seasons–
Falsely luxurious! Will not man awake?
used to lie in bed till noon, because he said he had no motive in getting up. He could imagine the good of rising; but then he could also imagine the good of lying still; and his exclamation, it must be allowed, was made upon summer-time, not winter. We must proportion the argument to the individual character. A money-getter may be drawn out of his bed by three and four pence; but this will not suffice for a student. A proud man may say, “What shall I think of myself, if I don’t get up?” but the more humble one will be content to waive this prodigious notion of himself, out of respect to his kindly bed. The mechanical man shall get up without any ado at all; and so shall the barometer. An ingenious lier in bed will find hard matter of discussion even on the score of health and longevity. He will ask us for our proofs and precedents of the ill effects of lying later in cold weather; and sophisticate much on the advantages of an even temperature of body; of the natural propensity (pretty universal) to have one’s way; and of the animals that roll themselves up, and sleep all the winter. As to longevity, he will ask whether the longest life is of necessity the best; and whether Holborn is the handsomest street in London.
Analysis: In this paragraph, Leigh Hunt references the poet James Thomson, who in his poem “The Seasons,” criticizes luxury and calls for man to awake. However, Hunt humorously notes that Thomson himself used to lie in bed until noon, lacking a motive to get up.
Hunt then discusses how the decision to get up in the morning can vary greatly depending on an individual’s character. A person motivated by money might get up for a small sum, while a student might not find this incentive sufficient. A proud person might feel compelled to rise to maintain their self-image, while a more humble person might be content to stay in bed.
He humorously suggests that a mechanical person, like a barometer, would rise without any fuss. He also imagines a person who enjoys lying in bed engaging in a complex debate about the health and longevity implications of staying in bed, the benefits of maintaining a consistent body temperature, and the natural tendency to seek comfort.
He imagines this person questioning whether a longer life is necessarily better and making a seemingly unrelated comment about whether Holborn is the most beautiful street in London. This serves to highlight the wandering nature of the mind when one is idling in bed.
Overall, this paragraph continues Hunt’s exploration of the struggle between the desire for comfort and the societal expectations of productivity, showing how this struggle can be influenced by individual character traits and circumstances.
We only know of one confounding, not to say confounded argument, fit to overturn the huge luxury, the “enormous bliss”–of the vice in question. A lier in bed may be allowed to profess a disinterested indifference for his health or longevity; but while he is showing the reasonableness of consulting his own or one person’s comfort, he must admit the proportionate claim of more than one; and the best way to deal with him is this, especially for a lady; for we earnestly recommend the use of that sex on such occasions, if not somewhat over-persuasive; since extremes have an awkward knack of meeting. First then, admit all the ingeniousness of what he says, telling him that the bar has been deprived of an excellent lawyer. Then look at him in the most good-natured manner in the world, with a mixture of assent and appeal in your countenance, and tell him that you are waiting breakfast for him; that you never like to breakfast without him; that you really want it too; that the servants want theirs; that you shall not know how to get the house into order, unless he rises; and that you are sure he would do things twenty times worse, even than getting out of his warm bed, to put them all into good humour and a state of comfort. Then, after having said this, throw in the comparatively indifferent matter, to him, about his health; but tell him that it is no indifferent matter to you; that the sight of his illness makes more people suffer than one; but that if, nevertheless, he really does feel so very sleepy and so very much refreshed by—- Yet stay; we hardly know whether the frailty of a—- Yes, yes; say that too, especially if you say it with sincerity; for if the weakness of human nature on the one hand and the vis inertiae on the other, should lead him to take advantage of it once or twice, good-humour and sincerity form an irresistible junction at last; and are still better and warmer things than pillows and blankets.
Analysis: In this concluding paragraph, Leigh Hunt presents a counter-argument to the luxuriousness of staying in bed on a cold morning. He suggests that while a person lying in bed might argue for their own comfort, they must also consider the needs and comfort of others.
Hunt humorously proposes a strategy, especially for a lady, to persuade the person to get up. This involves acknowledging the person’s arguments, appealing to their sense of duty and consideration for others, and expressing concern for their health. He suggests telling the person that others are waiting for them to get up, that their presence is needed and valued, and that their continued stay in bed disrupts the order of the household.
He then suggests expressing concern for the person’s health, not because it might matter to them, but because it matters to others who care about them. He hints at the idea that the person’s illness would cause distress to more than just themselves.
Finally, Hunt suggests that if the person still chooses to stay in bed, they should be met with good-humor and sincerity. He argues that these qualities are even warmer and better than pillows and blankets, implying that kindness and understanding can be powerful motivators.
Overall, this paragraph serves as a counterpoint to the earlier arguments for staying in bed, highlighting the importance of considering others and fulfilling one’s responsibilities, even when it’s uncomfortable to do so.
Other little helps of appeal may be thrown in, as occasion requires. You may tell a lover, for instance, that lying in bed makes people corpulent; a father, that you wish him to complete the fine manly example he sets his children; a lady, that she will injure her bloom or her shape, which M. or W. admires so much; and a student or artist, that he is always so glad to have done a good day’s work, in his best manner.
Analysis: In this passage, Leigh Hunt suggests additional persuasive tactics that could be used to encourage different types of individuals to get out of bed on a cold morning. Each suggestion is tailored to appeal to the specific interests and concerns of the individual:
-For a lover, he suggests warning them that staying in bed could lead to corpulence, or weight gain, playing on their desire to maintain physical attractiveness.
-For a father, he proposes appealing to their sense of responsibility and the desire to set a good example for their children.
-For a lady, he recommends cautioning them that staying in bed could harm their beauty or figure, which are admired by others (referred to as M. or W.).
-For a student or artist, he advises reminding them of the satisfaction they feel after completing a good day’s work.
Reader. And pray, Mr. Indicator, how do you behave yourself in this respect?
Indic. Oh, Madam, perfectly, of course; like all advisers.
Reader. Nay, I allow that your mode of argument does not look quite so suspicious as the old way of sermonising and severity, but I have my doubts, especially from that laugh of yours. If I should look in to-morrow morning–
Indic. Ah, Madam, the look in of a face like yours does anything with me. It shall fetch me up at nine, if you please–six, I meant to say.
Analysis: In this dialogue, the “Reader” (presumably representing the reader of the essay or a hypothetical interlocutor) is questioning the “Indicator” (representing Leigh Hunt, the author) about his own habits regarding getting up on cold mornings.
The “Indicator” responds humorously, claiming to behave perfectly, as all advisers do, implying a bit of irony since advisers often give advice they themselves don’t follow.
The “Reader” expresses skepticism, especially noting the Indicator’s laughter. She proposes a hypothetical scenario where she might check on him the next morning.
The “Indicator” responds with flattery, suggesting that the mere prospect of seeing the Reader’s face would be enough to get him out of bed early. He initially says nine, then corrects himself to say six, indicating his willingness to rise even earlier for her.
This exchange adds a playful and personal touch to the essay, further engaging the reader and adding depth to the discussion on the struggle of getting up on cold mornings.
Getting Up on Cold Mornings Summary
“Getting Up On Cold Mornings” is a humorous and relatable essay by Leigh Hunt that explores the struggle of leaving the comfort of a warm bed on a cold morning.
The essay begins with a playful comparison between the discomforts of cold weather and the annoyances caused by insects, as described by an Italian author. Hunt then discusses the mental debate that takes place when deciding whether to get up, comparing it to a schoolboy facing a punishment. He defends the act of contemplating whether to get up or stay in bed as a “pleasant exercise” and not a waste of time.
Hunt critiques those who assert that getting up on a cold morning is simply a matter of willpower, suggesting that they lack understanding of the comfort of a warm bed on a cold morning. He presents a series of observations and arguments, all aimed at justifying the desire to stay in bed.
He humorously proposes a strategy, especially for a lady, to persuade the person to get up. This involves acknowledging the person’s arguments, appealing to their sense of duty and consideration for others, and expressing concern for their health.
Hunt also suggests additional persuasive tactics that could be used to encourage different types of individuals to get up. Each suggestion is tailored to appeal to the specific interests and concerns of the individual.
In the concluding dialogue, the “Reader” questions the “Indicator” (representing Hunt) about his own habits regarding getting up on cold mornings. The “Indicator” responds with flattery, suggesting that the mere prospect of seeing the Reader’s face would be enough to get him out of bed early.
Overall, the essay is a detailed, humorous, and relatable depiction of the struggle to leave the comfort of a warm bed on a cold morning, highlighting the importance of considering others and fulfilling one’s responsibilities, even when it’s uncomfortable to do so.
Key Points
Author
Leigh Hunt was an English critic, essayist, and poet, known for his humorous and informal style. He was a central figure of the Romantic movement in England and was a close associate of poets like Lord Byron and Percy Bysshe Shelley.
Introduction
“Getting Up On Cold Mornings” is a humorous and relatable essay by Leigh Hunt that explores the struggle of leaving the comfort of a warm bed on a cold morning. The essay is a delightful blend of humor, introspection, and social commentary.
Structure
The essay is structured as a series of arguments and counter-arguments about the merits and demerits of getting up on a cold morning. It begins with a playful comparison between the discomforts of cold weather and the annoyances caused by insects. This is followed by a discussion of the mental debate that takes place when deciding whether to get up. The essay concludes with a dialogue between the “Reader” and the “Indicator” (representing Hunt), adding a personal touch to the discussion.
Setting
The setting of the essay is a cold morning, with the narrator lying in bed, debating whether to get up. The cold weather serves as both a literal and metaphorical backdrop to the discussion, representing the discomforts and challenges that one must overcome in daily life.
Theme
The main theme of the essay is the struggle between comfort and duty, warmth and cold, rest and activity. Hunt explores this theme through a series of humorous and relatable observations and arguments, highlighting the human tendency to rationalize comfort-seeking behavior and the importance of considering others and fulfilling one’s responsibilities.
Style
Hunt’s style in this essay is characterized by humor, wit, and a conversational tone. He uses irony, metaphor, and playful language to engage the reader and add depth to his arguments. His writing is highly relatable, capturing universal human experiences and emotions in a way that is both entertaining and thought-provoking.
Message
The message of the essay is that while the desire for comfort is natural and understandable, it’s also important to consider the needs and comfort of others. Hunt suggests that getting up on a cold morning, while uncomfortable, is a part of fulfilling one’s responsibilities towards others. He also highlights the importance of introspection and imagination, suggesting that these qualities can make the struggle of getting up more bearable and even enjoyable.
Leigh Hunt
1. Full Name and Pen Name: James Henry Leigh Hunt, best known as Leigh Hunt.
2. Birth and Death: Leigh Hunt was born on 19 October 1784 in Southgate, London, England, and died on 28 August 1859 in Putney, London.
3. Education: Hunt was educated at Christ’s Hospital in London from 1791 to 1799.
4. Family: His father, Isaac, was a lawyer from Philadelphia, and his mother, Mary Shewell, was a merchant’s daughter and a devout Quaker. He had a brother named John Hunt.
5. Career: Leigh Hunt was an English critic, essayist, poet, and journalist. He co-founded The Examiner, a leading intellectual journal expounding radical principles. He was also an editor of influential journals in an age when the periodical was at the height of its power.
6. Literary Circle: He was the center of the Hampstead-based group that included William Hazlitt and Charles Lamb, known as the “Hunt circle”. He also introduced John Keats, Percy Bysshe Shelley, Robert Browning, and Alfred Tennyson to the public.
7. Works: Hunt’s first poems were published in 1801 under the title of Juvenilia. His poems, of which “Abou Ben Adhem” and his rondeau “Jenny Kissed Me” are probably the best known, reflect his knowledge of French and Italian versification. Much of Hunt’s best verse was published in Foliage (1818) and Hero and Leander, and Bacchus and Ariadne (1819).
8. Imprisonment: For their attacks on the unpopular prince regent, Leigh Hunt and his brother John were imprisoned in 1813. Leigh Hunt, who continued to write The Examiner in prison, was regarded as a martyr in the cause of liberty.
9. Influence: Hunt’s defense of Keats’s work in the Examiner (June 1817) as “poetry for its own sake” was an important anticipation of the views of the Aesthetic movement. From him, Keats derived his delight in color and imaginative sensual experience and a first acquaintance with Italian poetry.
10. Legacy: Hunt’s presence at Shelley’s funeral on the beach near Viareggio was immortalized in the painting by Louis Édouard Fournier. Hunt inspired aspects of the Harold Skimpole character in Charles Dickens’ novel Bleak House.
Word Meaning
| Tough Word | Meaning in English | Meaning in Hindi |
| Jesuit | A member of the Society of Jesus, a Roman Catholic order of priests founded by St. Ignatius Loyola | जेजूईट |
| Abominable | Causing moral revulsion; very bad or unpleasant | घिनौना, घृणित |
| Annoyance | The feeling or state of being annoyed or irritated; a source of irritation or annoyance | परेशानी |
| Theology | The study of the nature of God and religious belief | धर्मशास्त्र |
| Bower | A pleasant shady place under trees or climbing plants in a garden or wood | कुटी |
| Flogging | Beating (someone) with a whip or stick as punishment | चाबुकसाजी, दंड |
| Candidly | In an honest and straightforward manner; truthfully or frankly | सरलता से, खुलकर |
| Idling | Spending time doing nothing; loafing or lazing around | आवारागर्दी, सुस्त |
| Indulged | Allowed oneself to enjoy the pleasure of | आनंदित |
| Rational creature | A being endowed with the capacity for reason or rationality | तर्कशील प्राणी, विवेकी प्राणी |
| Charitable | Generous in giving money or help to those in need; kind-hearted and benevolent | दानी, दयालु |
| Apt | Appropriate or suitable in the circumstances; having a tendency to do something | उपयुक्त, प्रवृत्ति |
| Assert | State a fact or belief confidently and forcefully as true | दावा करना, कथन करना |
| Dogmatically | In a way that shows a strong belief in the principles of a particular doctrine, especially when it is considered to be mistaken or unreasonable | स्पष्ट रूप से |
| Ought | Used to indicate duty or correctness, typically when criticizing someone’s actions | चाहिए, करना चाहिए |
| Enticing | Attractive or tempting; alluring or appealing | लुभावना, आकर्षक |
| Stage-coachman | A person who drives or rides in a stagecoach | दो स्थानों के मध्य चलने वाली गाडी का कोचवान |
| Candid | Truthful and straightforward; frank and honest | साँधगी, खुले दिल से |
| Decumbency | The action of lying down; reclining or lying in a comfortable position | लेटने की क्रिया, लेट जाना |
| Privileges | A special right, advantage, or immunity granted or available only to a particular person or group | विशेषाधिकार |
| Concede | Admit that something is true or valid after first denying or resisting it | स्वीकार करना, मान लेना |
| Abruptness | The quality of being sudden and unexpected; suddenness or brusqueness | अचानकता, अचानक प्रकार |
| Damned | Used for emphasis, especially to express anger or frustration | दूषित, शापित |
| Agonies | Extreme physical or mental suffering; intense pain or struggle | व्याकुलता, कष्ट |
| Harpy-footed furies | In Greek mythology, the Furies, also known as the Erinyes, were female chthonic deities of vengeance | कठोर कदमों की फ्यूरीज़ |
| Anticipation | The action of anticipating something; expectation or prediction | आशा, पूर्वानुमान |
| Bolster | Support or strengthen; prop up or reinforce | सहारा देना, समर्थन |
| Forth | Out from a starting point and forward in space or time; | आगे |
| Thorns | A stiff, sharp-pointed, straight or curved woody projection on the stem or other part of a plant | कांटा, दंत |
| Propriety | The state or quality of conforming to conventionally accepted standards of behavior or morals | उपयुक्तता |
| Zeal of virtue | Enthusiasm or passion for virtuous or morally good qualities or actions | पुण्य का उत्साह |
| Linen | Cloth woven from flax, used for clothing and other domestic textiles | लिनन |
| Stockings | A garment for the foot and part of the leg, typically knitted from wool, cotton, or nylon and covering the foot, ankle, and sometimes the lower leg | मोज़ा, ख़दनी |
| Incumbent | Necessary for (someone) as a duty or responsibility | पदधारी |
| Vicar | A priest in the Church of England who is in charge of a particular church and the people who live in the area around it | पादरी |
| Villainous | Relating to, constituting, or guilty of wicked or criminal behavior | शरारती, दुष्ट |
| Nestle | Settle or lie comfortably within or against something | पनाह देना |
| Effeminate | Having or showing characteristics regarded as typical of a woman; unmanly or unmasculine | स्त्रीस्वभाव या स्त्रीवत |
| Recoil | Suddenly spring or flinch back in fear, horror, or disgust as from an impact or misfortune | पीछे हटना |
| Rebels | A person who rises in opposition or armed resistance against an established government or ruler | विद्रोही |
| Degenerate | Having lost the physical, mental, or moral qualities considered normal and desirable; deteriorated or corrupted | पतित |
| Affronted | Offend the modesty or values of; insult or offend | अपमान, ठेस पहुँचाना |
| Visage | A person’s face, with reference to the form or proportions of the features | चेहरा, व्यक्तित्व |
| Flowing beard | A beard that hangs freely or hangs loosely without being tangled or knotted | बड़ी दाड़ी |
| Cardinal | A leading dignitary of the Roman Catholic Church; a cardinal cardinal numeral | प्रमुख |
| Turks | A native or inhabitant of Turkey, or a person of Turkish descent | तुर्क |
| Otiose | Serving no practical purpose or result; ineffective or superfluous | बेकार, अप्रभावी |
| Prejudice | Preconceived opinion that is not based on reason or actual experience; bias or discrimination | पूर्वाग्रह, पक्षपात |
| Suburbs | An outlying district of a city, especially a residential one | उपनगरों |
| Utterly | Completely and without qualification; absolutely or entirely | पूरी तरह से, बिल्कुल |
| Amplitude | The maximum extent of a vibration or oscillation, measured from the position of equilibrium | विस्तार, बड़ा पैमाना |
| Benumbed | Deprived of physical or emotional feeling; numbed or deadened | शिथिल, सुस्त |
| Quivering | Trembling or shaking with a slight rapid motion | कंपकंपी, भयभीत |
| Ewer | A large jug with a wide mouth, formerly used for carrying water for someone to wash in | सुराही, घड़ा |
| Exclaims | Cry out suddenly, especially in surprise, anger, or pain | चिल्लाना, का दावा |
| Money-getter | A person, especially one in business, who seeks to acquire money or wealth | धनवान, पैसा कमाने वाला |
| Pence | A plural form of penny, a British coin worth one hundredth of a pound | पैसे |
| Waive | Refrain from insisting on or using (a right or claim); relinquish or forgo | छोड़ना, अस्वीकार करना |
| Prodigious notion | An idea or belief, especially one that is not necessarily based on fact or knowledge | विलक्षण धारणा |
| Barometer | An instrument measuring atmospheric pressure, used especially in forecasting the weather | बैरोमीटर |
| Ingenious | Clever, original, and inventive; showing intelligence and skill | उत्कृष्ट, बुद्धिमान |
| Precedents | An earlier event or action that is regarded as an example or guide to be considered in subsequent similar circumstances | उदाहरण |
| Sophisticate | Make (something) more complex or refined | बिगाड़ना |
| Propensity | An inclination or natural tendency to behave in a particular way | प्रवृत्ति, झुकाव |
| Holborn | A road in central London, England, which runs from St Giles’s High Street in the west to Gray’s Inn Road in the east | होलबोर्न |
| Confounding | Cause surprise or confusion in (someone), especially by not according with their expectations | सत्यानाशी |
| Enormous bliss | Immense happiness or joy | अत्यधिक आनंद |
| Vice | Immoral or wicked behavior | दोष, पाप |
| Profess | Claim openly but often falsely that one has (a quality or feeling) | दावा करना, ढोंग करना |
| Over-persuasive | Excessively persuasive; too convincing or influential | अधिक प्रेरित |
| Knack | An acquired or natural skill at performing a task | कुशलता |
| Deprived | Suffering a severe and damaging lack of basic material and cultural benefits | वंचित, छिना हुआ |
| Assent | Express approval or agreement; agree to a proposal, request, or demand | सहमती, अनुमति |
| Countenance | A person’s face or facial expression | चेहरा, मुखाकृति |
| Nevertheless | In spite of that; notwithstanding; however | फिर भी, तथापि |
| Frailty | The condition of being weak and delicate | कमजोरी, कमजोरी |
| Vis inertiae | A term in physics referring to the resistance of a physical object to any change in its state of motion or rest | विशिष्ट प्रकृति की कठिनाई |
| Corpulent | Fat; having a large, bulky body | मोटा, चर्बीयुक्त |
| Manly | Having or denoting those good qualities traditionally associated with men | पुरुषवत |
| Bloom | A youthful or healthy glow in a person’s complexion | पुष्प, पुष्टि |
| Sermonizing | Delivering or writing sermons; delivering moral lectures or discourses | पाठ, प्रवचन, उपदेश |
| Severity | The fact or condition of being severe; extreme harshness or strictness | कठोरता, सख़्ती |
| Morrow morning | The following day; the day after a specified day or time | कल की सुबह, आने वाले कल की सुबह |
| Fetch me up at | To pick up or retrieve someone or something | मुझे ले आना |
