Wherein Antoninus recordeth, What and of whom, whether Parents, Friends, or Masters; by their good examples, or good advice and counsel, he had learned:
Divided into Numbers or Sections.
ANTONINUS Book vi. Num. xlviii. Whensoever thou wilt1 rejoice thyself, think and meditate2 upon those good parts and especial gifts, which thou hast observed in any of them that live with thee:
as industry in one, in another modesty3, in another bountifulness, in another some other thing. For nothing can so much rejoice thee, as the resemblances and parallels of several virtues5, eminent6 in the dispositions8 of them that live with thee, especially when all at once, as it were, they represent themselves unto thee. See therefore, that thou have them always in a readiness.
THE FIRST BOOK
refrain from all anger and passion. From the fame and memory of him that begot10 me I have learned both shamefastness and manlike behaviour. Of my mother I have learned to be religious, and bountiful; and to forbear, not only to do, but to intend any evil; to content myself with a spare diet, and to fly all such excess as is incidental to great wealth. Of my great-grandfather, both to frequent public schools and auditories, and to get me good and able teachers at home; and that I ought not to think much, if upon such occasions, I were at excessive charges.
the two great factions12 of the coursers in the circus, called Prasini, and Veneti: nor in the amphitheatre partially13 to favour any of the gladiators, or fencers, as either the Parmularii, or the Secutores. Moreover, to endure labour; nor to need many things; when I have anything to do, to do it myself rather than by others; not to meddle14 with many businesses; and not easily to admit of any slander15.
III. Of Diognetus, not to busy myself about vain things, and not easily
to believe those things, which are commonly spoken, by such as take upon them to work wonders, and by sorcerers, or prestidigitators, and impostors; concerning the power of charms, and their driving out of demons16, or evil spirits; and the like. Not to keep quails17 for the game; nor to be mad after such things. Not to be offended with other men's liberty of speech, and to apply myself unto philosophy. Him also I must thank, that ever I heard first Bacchius, then Tandasis and Marcianus, and that I did write dialogues in my youth; and that I took liking18 to the philosophers' little couch and skins, and such other things, which by the Grecian discipline are proper to those who profess19 philosophy.
that my life wanted some redress22 and cure. And then, that I did not fall into the ambition of ordinary sophists, either to write tracts23 concerning the common theorems, or to exhort24 men unto virtue4 and the study of philosophy by public orations25; as also that I never by way of ostentation26 did affect to show myself an active able man, for any kind of bodily exercises. And that I gave over the study of rhetoric27 and poetry, and of elegant neat language. That I did not use to walk about the house in my long robe, nor to do any such things. Moreover I learned of him to write letters without any affectation, or curiosity; such as that was, which by him was written to my mother from Sinuessa: and to be easy and ready to be reconciled, and well pleased again with them that had offended me, as soon as any of them would be content to seek unto me again. To read with diligence; not to rest satisfied with a light and superficial knowledge, nor quickly to assent28 to things commonly spoken of: whom also I must thank that ever I lighted upon Epictetus his Hypomnemata, or moral commentaries and common-factions: which also he gave me of his own.
V. From Apollonius, true liberty, and unvariable steadfastness29, and not
to regard anything at all, though never so little, but right and reason: and always, whether in the sharpest pains, or after the loss of a child, or in long diseases, to be still the same man; who also was a present and visible example unto me, that it was possible for the same man to be both vehement30 and remiss31: a man not subject to be vexed32, and offended with the incapacity of his scholars and auditors33 in his lectures and expositions; and a true pattern of a man who of all his good gifts and faculties34, least esteemed35 in himself, that his excellent skill and ability to teach and persuade others the common theorems and maxims37 of the Stoic38 philosophy. Of him also I learned how to receive favours and kindnesses (as commonly they are accounted:) from friends, so that I might not become obnoxious39 unto them, for them, nor more yielding upon occasion, than in right I ought; and yet so that I should not pass them neither, as an unsensible and unthankful man.
VI. Of Sextus, mildness and the pattern of a family governed with
paternal40 affection; and a purpose to live according to nature: to be grave without affectation: to observe carefully the several dispositions of my friends, not to be offended with idiots, nor unseasonably to set upon those that are carried with the vulgar opinions, with the theorems, and tenets of philosophers: his conversation being an example how a man might accommodate himself to all men and companies; so that though his company were sweeter and more pleasing than any flatterer's cogging and fawning41; yet was it at the same time most respected and reverenced42: who also had a proper happiness and faculty43, rationally and methodically to find out, and set in order all necessary determinations and instructions for a man's life. A man without ever the least appearance of anger, or any other passion; able at the same time most exactly to observe the Stoic Apathia, or unpassionateness, and yet to be most tender-hearted: ever of good credit; and yet almost without any noise, or rumour44: very learned, and yet making little show.
VII. From Alexander the Grammarian, to be un-reprovable myself, and not
reproachfully to reprehend45 any man for a barbarism, or a solecism, or any false pronunciation, but dextrously by way of answer, or testimony46, or confirmation47 of the same matter (taking no notice of the word) to utter it as it should have been spoken; or by some other such close and indirect admonition, handsomely and civilly to tell him of it.
tyrannous king is subject unto, and how they who are commonly called [Eupatridas Gk.], i.e. nobly born, are in some sort incapable49, or void of natural affection.
say, or to write to any man in a letter, 'I am not at leisure'; nor in this manner still to put off those duties, which we owe to our friends and acquaintances (to every one in his kind) under pretence51 of urgent affairs.
but to strive to reduce him to his former disposition7: freely and heartily53 to speak well of all my masters upon any occasion, as it is reported of Domitius, and Athenodotus: and to love my children with true affection.
XI. From my brother Severus, to be kind and loving to all them of my
house and family; by whom also I came to the knowledge of Thrasea and Helvidius, and Cato, and Dio, and Brutus. He it was also that did put me in the first conceit and desire of an equal commonwealth54, administered by justice and equality; and of a kingdom wherein should be regarded nothing more than the good and welfare of the subjects. Of him also, to observe a constant tenor55, (not interrupted, with any other cares and distractions,) in the study and esteem36 of philosophy: to be bountiful and liberal in the largest measure; always to hope the best; and to be confident that my friends love me. In whom I moreover observed open dealing56 towards those whom he reproved at any time, and that his friends might without all doubt or much observation know what he would, or would not, so open and plain was he.
XII. From Claudius Maximus, in all things to endeavour to have power
of myself, and in nothing to be carried about; to be cheerful and courageous57 in all sudden chances and accidents, as in sicknesses: to love mildness, and moderation, and gravity: and to do my business, whatsoever58 it be, thoroughly59, and without querulousness. Whatsoever he said, all men believed him that as he spake, so he thought, and whatsoever he did, that he did it with a good intent. His manner was, never to wonder at anything; never to be in haste, and yet never slow: nor to be perplexed60, or dejected, or at any time unseemly, or excessively to laugh: nor to be angry, or suspicious, but ever ready to do good, and to forgive, and to speak truth; and all this, as one that seemed rather of himself to have been straight and right, than ever to have been rectified61 or redressed62; neither was there any man that ever thought himself undervalued by him, or that could find in his heart, to think himself a better man than he. He would also be very pleasant and gracious.
wavering in those things, which after a due examination and deliberation, he had determined64. How free from all vanity he carried himself in matter of honour and dignity, (as they are esteemed:) his laboriousness65 and assiduity, his readiness to hear any man, that had aught to say tending to any common good: how generally and impartially66 he would give every man his due; his skill and knowledge, when rigour or extremity67, or when remissness68 or moderation was in season; how he did abstain69 from all unchaste love of youths; his moderate condescending70 to other men's occasions as an ordinary man, neither absolutely requiring of his friends, that they should wait upon him at his ordinary meals, nor that they should of necessity accompany him in his journeys; and that whensoever any business upon some necessary occasions was to be put off and omitted before it could be ended, he was ever found when he went about it again, the same man that he was before. His accurate examination of things in consultations71, and patient hearing of others. He would not hastily give over the search of the matter, as one easy to be satisfied with sudden notions and apprehensions72. His care to preserve his friends; how neither at any time he would carry himself towards them with disdainful neglect, and grow weary of them; nor yet at any time be madly fond of them. His contented73 mind in all things, his cheerful countenance74, his care to foresee things afar off, and to take order for the least, without any noise or clamour. Moreover how all acclamations and flattery were repressed by him: how carefully he observed all things necessary to the government, and kept an account of the common expenses, and how patiently he did abide75 that he was reprehended76 by some for this his strict and rigid77 kind of dealing. How he was neither a superstitious78 worshipper of the gods, nor an ambitious pleaser of men, or studious of popular applause; but sober in all things, and everywhere observant of that which was fitting; no affecter of novelties: in those things which conduced to his ease and convenience, (plenty whereof his fortune did afford him,) without pride and bragging79, yet with all freedom and liberty: so that as he did freely enjoy them without any anxiety or affectation when they were present; so when absent, he found no want of them. Moreover, that he was never commended by any man, as either a learned acute man, or an obsequious80 officious man, or a fine orator81; but as a ripe mature man, a perfect sound man; one that could not endure to be flattered; able to govern both himself and others. Moreover, how much he did honour all true philosophers, without upbraiding82 those that were not so; his sociableness83, his gracious and delightful84 conversation, but never unto satiety85; his care of his body within bounds and measure, not as one that desired to live long, or over-studious of neatness, and elegancy; and yet not as one that did not regard it: so that through his own care and providence86, he seldom needed any inward physic, or outward applications: but especially how ingeniously he would yield to any that had obtained any peculiar87 faculty, as either eloquence88, or the knowledge of the laws, or of ancient customs, or the like; and how he concurred89 with them, in his best care and endeavour that every one of them might in his kind, for that wherein he excelled, be regarded and esteemed: and although he did all things carefully after the ancient customs of his forefathers90, yet even of this was he not desirous that men should take notice, that he did imitate ancient customs. Again, how he was not easily moved and tossed up and down, but loved to be constant, both in the same places and businesses; and how after his great fits of headache he would return fresh and vigorous to his wonted affairs. Again, that secrets he neither had many, nor often, and such only as concerned public matters: his discretion92 and moderation, in exhibiting of the public sights and shows for the pleasure and pastime of the people: in public buildings. congiaries, and the like. In all these things, having a respect unto men only as men, and to the equity93 of the things themselves, and not unto the glory that might follow. Never wont91 to use the baths at unseasonable hours; no builder; never curious, or solicitous94, either about his meat, or about the workmanship, or colour of his clothes, or about anything that belonged to external beauty. In all his conversation, far from all inhumanity, all boldness, and incivility, all greediness and impetuosity; never doing anything with such earnestness, and intention, that a man could say of him, that he did sweat about it: but contrariwise, all things distinctly, as at leisure; without trouble; orderly, soundly, and agreeably. A man might have applied95 that to him, which is recorded of Socrates, that he knew how to want, and to enjoy those things, in the want whereof, most men show themselves weak; and in the fruition, intemperate96: but to hold out firm and constant, and to keep within the compass of true moderation and sobriety in either estate, is proper to a man, who hath a perfect and invincible97 soul; such as he showed himself in the sickness of Maximus.
XIV. From the gods I received that I had good grandfathers, and parents,
a good sister, good masters, good domestics, loving kinsmen98, almost all that I have; and that I never through haste and rashness transgressed99 against any of them, notwithstanding that my disposition was such, as that such a thing (if occasion had been) might very well have been committed by me, but that It was the mercy of the gods, to prevent such a concurring100 of matters and occasions, as might make me to incur101 this blame. That I was not long brought up by the concubine of my father; that I preserved the flower of my youth. That I took not upon me to be a man before my time, but rather put it off longer than I needed. That I lived under the government of my lord and father, who would take away from me all pride and vainglory, and reduce me to that conceit and opinion that it was not impossible for a prince to live in the court without a troop of guards and followers102, extraordinary apparel, such and such torches and statues, and other like particulars of state and magnificence; but that a man may reduce and contract himself almost to the state of a private man, and yet for all that not to become the more base and remiss in those public matters and affairs, wherein power and authority is requisite103. That I have had such a brother, who by his own example might stir me up to think of myself; and by his respect and love, delight and please me. That I have got ingenuous104 children, and that they were not born distorted, nor with any other natural deformity. That I was no great proficient105 in the study of rhetoric and poetry, and of other faculties, which perchance I might have dwelt upon, if I had found myself to go on in them with success. That I did by times prefer those, by whom I was brought up, to such places and dignities, which they seemed unto me most to desire; and that I did not put them off with hope and expectation, that (since that they were yet but young) I would do the same hereafter. That I ever knew Apollonius and Rusticus, and Maximus. That I have had occasion often and effectually to consider and meditate with myself, concerning that life which is according to nature, what the nature and manner of it is: so that as for the gods and such suggestions, helps and inspirations, as might be expected from them, nothing did hinder, but that I might have begun long before to live according to nature; or that even now that I was not yet partaker and in present possession of that life, that I myself (in that I did not observe those inward motions, and suggestions, yea and almost plain and apparent instructions and admonitions of the gods,) was the only cause of it. That my body in such a life, hath been able to hold out so long. That I never had to do with Benedicta and Theodotus, yea and afterwards when I fell into some fits of love, I was soon cured. That having been often displeased106 with Rusticus, I never did him anything for which afterwards I had occasion to repent107. That it being so that my mother was to die young, yet she lived with me all her latter years. That as often as I had a purpose to help and succour any that either were poor, or fallen into some present necessity, I never was answered by my officers that there was not ready money enough to do it; and that I myself never had occasion to require the like succour from any other. That I have such a wife, so obedient, so loving, so ingenuous. That I had choice of fit and able men, to whom I might commit the bringing up of my children. That by dreams I have received help, as for other things, so in particular, how I might stay my casting of blood, and cure my dizziness, as that also that happened to thee in Cajeta, as unto Chryses when he prayed by the seashore. And when I did first apply myself to philosophy, that I did not fall into the hands of some sophists, or spent my time either in reading the manifold volumes of ordinary philosophers, nor in practising myself in the solution of arguments and fallacies, nor dwelt upon the studies of the meteors, and other natural curiosities. All these things without the assistance of the gods, and fortune, could not have been.
XV. In the country of the Quadi at Granua, these. Betimes in the morning
say to thyself, This day I shalt have to do with an idle curious man, with an unthankful man, a railer, a crafty108, false, or an envious109 man; an unsociable uncharitable man. All these ill qualities have happened unto them, through ignorance of that which is truly good and truly bad. But I that understand the nature of that which is good, that it only is to be desired, and of that which is bad, that it only is truly odious110 and shameful111: who know moreover, that this transgressor112, whosoever he be, is my kinsman113, not by the same blood and seed, but by participation114 of the same reason, and of the same divine particle; How can I either be hurt by any of those, since it is not in their power to make me incur anything that is truly reproachful? or angry, and ill affected115 towards him, who by nature is so near unto me? for we are all born to be fellow-workers, as the feet, the hands, and the eyelids116; as the rows of the upper and under teeth: for such therefore to be in opposition117, is against nature; and what is it to chafe118 at, and to be averse119 from, but to be in opposition?
XVI. Whatsoever I am, is either flesh, or life, or that which we
commonly call the mistress and overruling part of man; reason. Away with thy books, suffer not thy mind any more to be distracted, and carried to and fro; for it will not be; but as even now ready to die, think little of thy flesh: blood, bones, and a skin; a pretty piece of knit and twisted work, consisting of nerves, veins120 and arteries121; think no more of it, than so. And as for thy life, consider what it is; a wind; not one constant wind neither, but every moment of an hour let out, and sucked in again. The third, is thy ruling part; and here consider; Thou art an old man; suffer not that excellent part to be brought in subjection, and to become slavish: suffer it not to be drawn122 up and down with unreasonable123 and unsociable lusts124 and motions, as it were with wires and nerves; suffer it not any more, either to repine at anything now present, or to fear and fly anything to come, which the destiny hath appointed thee.
XVII. Whatsoever proceeds from the gods immediately, that any man will
grant totally depends from their divine providence. As for those things that are commonly said to happen by fortune, even those must be conceived to have dependence125 from nature, or from that first and general connection, and concatenation of all those things, which more apparently126 by the divine providence are administered and brought to pass. All things flow from thence: and whatsoever it is that is, is both necessary, and conducing to the whole (part of which thou art), and whatsoever it is that is requisite and necessary for the preservation127 of the general, must of necessity for every particular nature, be good and behoveful. And as for the whole, it is preserved, as by the perpetual mutation128 and conversion129 of the simple elements one into another, so also by the mutation, and alteration130 of things mixed and compounded. Let these things suffice thee; let them be always unto thee, as thy general rules and precepts131. As for thy thirst after books, away with it with all speed, that thou die not murmuring and complaining, but truly meek and well satisfied, and from thy heart thankful unto the gods.
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1
wilt
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| v.(使)植物凋谢或枯萎；(指人)疲倦，衰弱 | |
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meditate
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| v.想，考虑，（尤指宗教上的）沉思，冥想 | |
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modesty
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| n.谦逊，虚心，端庄，稳重，羞怯，朴素 | |
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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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virtues
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| 美德( virtue的名词复数 )； 德行； 优点； 长处 | |
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eminent
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| adj.显赫的，杰出的，有名的，优良的 | |
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disposition
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| n.性情，性格；意向，倾向；排列，部署 | |
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dispositions
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| 安排( disposition的名词复数 )； 倾向； （财产、金钱的）处置； 气质 | |
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meek
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| adj.温顺的，逆来顺受的 | |
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begot
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| v.为…之生父( beget的过去式 )；产生，引起 | |
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addicted
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| adj.沉溺于....的，对...上瘾的 | |
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factions
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| 组织中的小派别，派系( faction的名词复数 ) | |
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partially
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| adv.部分地，从某些方面讲 | |
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meddle
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| v.干预，干涉，插手 | |
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slander
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| n./v.诽谤，污蔑 | |
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demons
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| n.恶人( demon的名词复数 )；恶魔；精力过人的人；邪念 | |
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quails
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| 鹌鹑( quail的名词复数 )； 鹌鹑肉 | |
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liking
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| n.爱好；嗜好；喜欢 | |
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profess
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| v.声称，冒称，以...为业，正式接受入教，表明信仰 | |
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beholding
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| v.看，注视( behold的现在分词 )；瞧；看呀；（叙述中用于引出某人意外的出现）哎哟 | |
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conceit
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| n.自负，自高自大 | |
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redress
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| n.赔偿，救济，矫正；v.纠正，匡正，革除 | |
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tracts
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| 大片土地( tract的名词复数 )； 地带； （体内的）道； （尤指宣扬宗教、伦理或政治的）短文 | |
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exhort
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| v.规劝，告诫 | |
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orations
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| n.（正式仪式中的）演说，演讲( oration的名词复数 ) | |
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ostentation
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| n.夸耀，卖弄 | |
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rhetoric
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| n.修辞学，浮夸之言语 | |
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assent
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| v.批准，认可；n.批准，认可 | |
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steadfastness
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| n.坚定，稳当 | |
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vehement
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| adj.感情强烈的；热烈的；(人)有强烈感情的 | |
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remiss
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| adj.不小心的，马虎 | |
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vexed
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| adj.争论不休的；（指问题等）棘手的；争论不休的问题；烦恼的v.使烦恼( vex的过去式和过去分词 )；使苦恼；使生气；详细讨论 | |
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auditors
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| n.审计员，稽核员( auditor的名词复数 )；（大学课程的）旁听生 | |
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faculties
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| n.能力( faculty的名词复数 )；全体教职员；技巧；院 | |
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esteemed
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| adj.受人尊敬的v.尊敬( esteem的过去式和过去分词 )；敬重；认为；以为 | |
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esteem
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| n.尊敬，尊重；vt.尊重，敬重；把…看作 | |
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maxims
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| n.格言，座右铭( maxim的名词复数 ) | |
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stoic
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| n.坚忍克己之人，禁欲主义者 | |
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obnoxious
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| adj.极恼人的，讨人厌的，可憎的 | |
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paternal
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| adj.父亲的，像父亲的，父系的，父方的 | |
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fawning
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| adj.乞怜的，奉承的v.（尤指狗等）跳过来往人身上蹭以示亲热( fawn的现在分词 )；巴结；讨好 | |
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reverenced
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| v.尊敬，崇敬( reverence的过去式和过去分词 )；敬礼 | |
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faculty
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| n.才能；学院，系；(学院或系的)全体教学人员 | |
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rumour
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| n.谣言，谣传，传闻 | |
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reprehend
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| v.谴责，责难 | |
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testimony
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| n.证词；见证，证明 | |
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47
confirmation
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| n.证实，确认，批准 | |
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48
hypocrisy
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| n.伪善，虚伪 | |
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49
incapable
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| adj.无能力的，不能做某事的 | |
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50
platonic
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| adj.精神的；柏拉图（哲学）的 | |
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51
pretence
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| n.假装，作假；借口，口实；虚伪；虚饰 | |
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52
contemn
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| v.蔑视 | |
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53
heartily
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| adv.衷心地，诚恳地，十分，很 | |
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54
commonwealth
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| n.共和国，联邦，共同体 | |
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55
tenor
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| n.男高音（歌手），次中音（乐器），要旨，大意 | |
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56
dealing
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| n.经商方法，待人态度 | |
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57
courageous
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| adj.勇敢的，有胆量的 | |
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58
whatsoever
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| adv.（用于否定句中以加强语气）任何；pron.无论什么 | |
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59
thoroughly
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| adv.完全地，彻底地，十足地 | |
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60
perplexed
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| adj.不知所措的 | |
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61
rectified
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| [医]矫正的，调整的 | |
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62
redressed
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| v.改正( redress的过去式和过去分词 )；重加权衡；恢复平衡 | |
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63
meekness
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| n.温顺，柔和 | |
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determined
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| adj.坚定的；有决心的 | |
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65
laboriousness
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impartially
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| adv.公平地，无私地 | |
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67
extremity
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| n.末端，尽头；尽力；终极；极度 | |
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remissness
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| n.玩忽职守；马虎；怠慢；不小心 | |
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69
abstain
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| v.自制，戒绝，弃权，避免 | |
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condescending
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| adj.谦逊的,故意屈尊的 | |
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71
consultations
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| n.磋商（会议）( consultation的名词复数 )；商讨会；协商会；查找 | |
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72
apprehensions
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| 疑惧 | |
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73
contented
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| adj.满意的，安心的，知足的 | |
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74
countenance
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| n.脸色，面容；面部表情；vt.支持，赞同 | |
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abide
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| vi.遵守；坚持；vt.忍受 | |
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76
reprehended
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| v.斥责，指摘，责备( reprehend的过去式和过去分词 ) | |
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rigid
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| adj.严格的，死板的；刚硬的，僵硬的 | |
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78
superstitious
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| adj.迷信的 | |
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79
bragging
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| v.自夸，吹嘘( brag的现在分词 )；大话 | |
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obsequious
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| adj.谄媚的，奉承的，顺从的 | |
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81
orator
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| n.演说者，演讲者，雄辩家 | |
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82
upbraiding
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| adj.& n.谴责（的）v.责备，申斥，谴责( upbraid的现在分词 ) | |
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83
sociableness
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| n.sociable（交际的，社交的）的变形 | |
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delightful
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| adj.令人高兴的，使人快乐的 | |
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satiety
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| n.饱和；(市场的)充分供应 | |
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providence
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| n.深谋远虑，天道，天意；远见；节约；上帝 | |
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peculiar
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| adj.古怪的，异常的；特殊的，特有的 | |
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eloquence
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| n.雄辩；口才，修辞 | |
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concurred
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| 同意（concur的过去式与过去分词形式） | |
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forefathers
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| n.祖先，先人；祖先，祖宗( forefather的名词复数 )；列祖列宗；前人 | |
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91
wont
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| adj.习惯于；v.习惯；n.习惯 | |
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discretion
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| n.谨慎；随意处理 | |
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equity
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| n.公正，公平，（无固定利息的）股票 | |
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94
solicitous
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| adj.热切的，挂念的 | |
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95
applied
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| adj.应用的；v.应用，适用 | |
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96
intemperate
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| adj.无节制的，放纵的 | |
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97
invincible
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| adj.不可征服的，难以制服的 | |
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kinsmen
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| n.家属，亲属( kinsman的名词复数 ) | |
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99
transgressed
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| v.超越( transgress的过去式和过去分词 )；越过；违反；违背 | |
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concurring
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| 同时发生的，并发的 | |
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101
incur
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| vt.招致，蒙受，遭遇 | |
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102
followers
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| 追随者( follower的名词复数 )； 用户； 契据的附面； 从动件 | |
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103
requisite
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| adj.需要的，必不可少的；n.必需品 | |
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104
ingenuous
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| adj.纯朴的，单纯的；天真的；坦率的 | |
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105
proficient
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| adj.熟练的，精通的；n.能手，专家 | |
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106
displeased
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| a.不快的 | |
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107
repent
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| v.悔悟，悔改，忏悔，后悔 | |
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108
crafty
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| adj.狡猾的，诡诈的 | |
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109
envious
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| adj.嫉妒的，羡慕的 | |
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110
odious
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| adj.可憎的，讨厌的 | |
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111
shameful
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| adj.可耻的，不道德的 | |
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112
transgressor
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| n.违背者 | |
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113
kinsman
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| n.男亲属 | |
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114
participation
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| n.参与，参加，分享 | |
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115
affected
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| adj.不自然的，假装的 | |
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116
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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117
opposition
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| n.反对，敌对 | |
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118
chafe
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| v.擦伤；冲洗；惹怒 | |
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119
averse
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| adj.厌恶的；反对的，不乐意的 | |
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120
veins
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| n.纹理；矿脉( vein的名词复数 )；静脉；叶脉；纹理 | |
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121
arteries
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| n.动脉( artery的名词复数 )；干线，要道 | |
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122
drawn
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| v.拖，拉，拔出；adj.憔悴的，紧张的 | |
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123
unreasonable
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| adj.不讲道理的，不合情理的，过度的 | |
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124
lusts
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| 贪求（lust的第三人称单数形式） | |
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125
dependence
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| n.依靠，依赖；信任，信赖；隶属 | |
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126
apparently
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| adv.显然地；表面上，似乎 | |
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127
preservation
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| n.保护，维护，保存，保留，保持 | |
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128
mutation
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| n.变化，变异，转变 | |
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129
conversion
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| n.转化，转换，转变 | |
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130
alteration
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| n.变更，改变；蚀变 | |
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131
precepts
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| n.规诫，戒律，箴言( precept的名词复数 ) | |
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