with thyself presently, it is to go about a man's work that I am stirred up. Am I then yet unwilling to go about that, for which I myself was born and brought forth2 into this world? Or was I made for this, to lay me down, and make much of myself in a warm bed? 'O but this is pleasing.' And was it then for this that thou wert born, that thou mightest enjoy pleasure? Was it not in very truth for this, that thou mightest always be busy and in action? Seest thou not how all things in the world besides, how every tree md plant, how sparrows and ants, spiders and bees: how all in their kind are intent as it were orderly to perform whatsoever3 (towards the preservation4 of this orderly universe) naturally doth become and belong unto thin? And wilt5 not thou do that, which belongs unto a man to do? Wilt not thou run to do that, which thy nature doth require? 'But thou must have some rest.' Yes, thou must. Nature hath of that also, as well as of eating and drinking, allowed thee a certain stint6. But thou guest beyond thy stint, and beyond that which would suffice, and in matter of action, there thou comest short of that which thou mayest. It must needs be therefore, that thou dost not love thyself, for if thou didst, thou wouldst also love thy nature, and that which thy nature doth propose unto herself as her end. Others, as many as take pleasure in their trade and profession, can even pine themselves at their works, and neglect their bodies and their food for it; and doest thou less honour thy nature, than an ordinary mechanic his trade; or a good dancer his art? than a covetous8 man his silver, and vainglorious9 man applause? These to whatsoever they take an affection, can be content to want their meat and sleep, to further that every one which he affects: and shall actions tending to the common good of human society, seem more vile10 unto thee, or worthy11 of less respect and intention?
II. How easy a thing is it for a man to put off from him all turbulent
III. Think thyself fit and worthy to speak, or to do anything that is
according to nature, and let not the reproach, or report of some that may ensue upon it, ever deter14 thee. If it be right and honest to be spoken or done, undervalue not thyself so much, as to be discouraged from it. As for them, they have their own rational over-ruling part, and their own proper inclination15: which thou must not stand and look about to take notice of, but go on straight, whither both thine own particular, and the common nature do lead thee; and the way of both these, is but one.
IV. I continue my course by actions according to nature, until I
fall and cease, breathing out my last breath into that air, by which continually breathed in I did live; and falling upon that earth, out of whose gifts and fruits my father gathered his seed, my mother her blood, and my nurse her milk, out of which for so many years I have been provided, both of meat and drink. And lastly, which beareth me that tread upon it, and beareth with me that so many ways do abuse it, or so freely make use of it, so many ways to so many ends.
V. No man can admire thee for thy sharp acute language, such is thy
natural disability that way. Be it so: yet there be many other good things, for the want of which thou canst not plead the want or natural ability. Let them be seen in thee, which depend wholly from thee; sincerity16, gravity, laboriousness17, contempt of pleasures; be not querulous, be Content with little, be kind, be free; avoid all superfluity, all vain prattling18; be magnanimous. Doest not thou perceive, how many things there be, which notwithstanding any pretence20 of natural indisposition and unfitness, thou mightest have performed and exhibited, and yet still thou doest voluntarily continue drooping22 downwards23? Or wilt thou say that it is through defect of thy natural constitution, that thou art constrained24 to murmur26, to be base and wretched to flatter; now to accuse, and now to please, and pacify27 thy body: to be vainglorious, to be so giddy-headed., and unsettled in thy thoughts? nay28 (witnesses be the Gods) of all these thou mightest have been rid long ago: only, this thou must have been contented29 with, to have borne the blame of one that is somewhat slow and dull, wherein thou must so exercise thyself, as one who neither doth much take to heart this his natural defect, nor yet pleaseth himself in it.
VI. Such there be, who when they have done a good turn to any, are ready
to set them on the score for it, and to require retaliation30. Others there be, who though they stand not upon retaliation, to require any, yet they think with themselves nevertheless, that such a one is their debtor31, and they know as their word is what they have done. Others again there be, who when they have done any such thing, do not so much as know what they have done; but are like unto the vine, which beareth her grapes, and when once she hath borne her own proper fruit, is contented and seeks for no further recompense. As a horse after a race, and a hunting dog when he hath hunted, and a bee when she hath made her honey, look not for applause and commendation; so neither doth that man that rightly doth understand his own nature when he hath done a good turn: but from one doth proceed to do another, even as the vine after she hath once borne fruit in her own proper season, is ready for another time. Thou therefore must be one of them, who what they do, barely do it without any further thought, and are in a manner insensible of what they do. 'Nay but,' will some reply perchance, 'this very thing a rational man is bound unto, to understand what it is, that he doeth.' For it is the property, say they, of one that is naturally sociable32, to be sensible, that he doth operate sociably33: nay, and to desire, that the party him self that is sociably dealt with, should be sensible of it too. I answer, That which thou sayest is true indeed, but the true meaning of that which is said, thou dost not understand. And therefore art thou one of those first, whom I mentioned. For they also are led by a probable appearance of reason. But if thou dost desire to understand truly what it is that is said, fear not that thou shalt therefore give over any sociable action.
VII. The form of the Athenians' prayer did run thus: 'O rain, rain, good
Jupiter, upon all the grounds and fields that belong to the Athenians.' Either we should not pray at all, or thus absolutely and freely; and not every one for himself in particular alone.
VIII. As we say commonly, The physician hath prescribed unto this man,
riding; unto another, cold baths; unto a third, to go barefoot: so it is alike to say, The nature of the universe hath prescribed unto this man sickness, or blindness, or some loss, or damage or some such thing. For as there, when we say of a physician, that he hath prescribed anything, our meaning is, that he hath appointed this for that, as subordinate and conducing to health: so here, whatsoever doth happen unto any, is ordained35 unto him as a thing subordinate unto the fates, and therefore do we say of such things, that they do happen, or fall together; as of square stones, when either in walls, or pyramids in a certain position they fit one another, and agree as it were in an harmony, the masons say, that they do (sumbainein) as if thou shouldest say, fall together: so that in the general, though the things be divers36 that make it, yet the consent or harmony itself is but one. And as the whole world is made up of all the particular bodies of the world, one perfect and complete body, of the same nature that particular bodies; so is the destiny of particular causes and events one general one, of the same nature that particular causes are. What I now say, even they that are mere37 idiots are not ignorant of: for they say commonly (touto eferen autw) that is, This his destiny hath brought upon him. This therefore is by the fates properly and particularly brought upon this, as that unto this in particular is by the physician prescribed. These therefore let us accept of in like manner, as we do those that are prescribed unto us our physicians. For them also in themselves shall We find to contain many harsh things, but we nevertheless, in hope of health, and recovery, accept of them. Let the fulfilling and accomplishment38 of those things which the common nature hath determined39, be unto thee as thy health. Accept then, and be pleased with whatsoever doth happen, though otherwise harsh and un-pleasing, as tending to that end, to the health and welfare of the universe, and to Jove's happiness and prosperity. For this whatsoever it be, should not have been produced, had it not conduced to the good of the universe. For neither doth any ordinary particular nature bring anything to pass, that is not to whatsoever is within the sphere of its own proper administration and government agreeable and subordinate. For these two considerations then thou must be well pleased with anything that doth happen unto thee. First, because that for thee properly it was brought to pass, and unto thee it was prescribed; and that from the very beginning by the series and connection of the first causes, it hath ever had a reference unto thee. And secondly40, because the good success and perfect welfare, and indeed the very continuance of Him, that is the Administrator41 of the whole, doth in a manner depend on it. For the whole (because whole, therefore entire and perfect) is maimed, and mutilated, if thou shalt cut off anything at all, whereby the coherence42, and contiguity43 as of parts, so of causes, is maintained and preserved. Of which certain it is, that thou doest (as much as lieth in thee) cut off, and in some sort violently take somewhat away, as often as thou art displeased44 with anything that happeneth.
IX. Be not discontented, be not disheartened, be not out of hope, if
often it succeed not so well with thee punctually and precisely45 to do all things according to the right dogmata, but being once cast off, return unto them again: and as for those many and more frequent occurrences, either of worldly distractions46, or human infirmities, which as a man thou canst not but in some measure be subject unto, be not thou discontented with them; but however, love and affect that only which thou dust return unto: a philosopher's life, and proper occupation after the most exact manner. And when thou dust return to thy philosophy, return not unto it as the manner of some is, after play and liberty as it were, to their schoolmasters and pedagogues47; but as they that have sore eyes to their sponge and egg: or as another to his cataplasm; or as others to their fomentations: so shalt not thou make it a matter of ostentation48 at all to obey reason but of ease and comfort. And remember that philosophy requireth nothing of thee, but what thy nature requireth, and wouldest thou thyself desire anything that is not according to nature? for which of these sayest thou; that which is according to nature or against it, is of itself more kind and pleasing? Is it not for that respect especially, that pleasure itself is to so many men's hurt and overthrow49, most prevalent, because esteemed50 commonly most kind, and natural? But consider well whether magnanimity rather, and true liberty, and true simplicity52, and equanimity53, and holiness; whether these be not most kind and natural? And prudency itself, what more kind and amiable54 than it, when thou shalt truly consider with thyself, what it is through all the proper objects of thy rational intellectual faculty55 currently to go on without any fall or stumble? As for the things of the world, their true nature is in a manner so involved with obscurity, that unto many philosophers, and those no mean ones, they seemed altogether incomprehensible, and the Stoics56 themselves, though they judge them not altogether incomprehensible, yet scarce and not without much difficulty, comprehensible, so that all assent57 of ours is fallible, for who is he that is infallible in his conclusions? From the nature of things, pass now unto their subjects and matter: how temporary, how vile are they I such as may be in the power and possession of some abominable58 loose liver, of some common strumpet, of some notorious oppressor and extortioner. Pass from thence to the dispositions59 of them that thou doest ordinarily converse60 with, how hardly do we bear, even with the most loving and amiable! that I may not say, how hard it is for us to bear even with our own selves, in such obscurity, and impurity61 of things: in such and so continual a flux62 both of the substances and time; both of the motions themselves, and things moved; what it is that we can fasten upon; either to honour, and respect especially; or seriously, and studiously to seek after; I cannot so much as conceive For indeed they are things contrary.
X. Thou must comfort thyself in the expectation of thy natural
dissolution, and in the meantime not grieve at the delay; but rest contented in those two things. First, that nothing shall happen unto thee, which is not according to the nature of the universe. Secondly, that it is in thy power, to do nothing against thine own proper God, and inward spirit. For it is not in any man's power to constrain25 thee to transgress63 against him.
XI. What is the use that now at this present I make of my soul? Thus
from time to time and upon all occasions thou must put this question to thyself; what is now that part of mine which they call the rational mistress part, employed about? Whose soul do I now properly possess? a child's? or a youth's? a woman's? or a tyrant's? some brute64, or some wild beast's soul?
XII. What those things are in themselves, which by the greatest part are
esteemed good, thou mayest gather even from this. For if a man shall hear things mentioned as good, which are really good indeed, such as are prudence65, temperance, justice, fortitude66, after so much heard and conceived, he cannot endure to hear of any more, for the word good is properly spoken of them. But as for those which by the vulgar are esteemed good, if he shall hear them mentioned as good, he doth hearken for more. He is well contented to hear, that what is spoken by the comedian67, is but familiarly and popularly spoken, so that even the vulgar apprehend68 the difference. For why is it else, that this offends not and needs not to be excused, when virtues69 are styled good: but that which is spoken in commendation of wealth, pleasure, or honour, we entertain it only as merrily and pleasantly spoken? Proceed therefore, and inquire further, whether it may not be that those things also which being mentioned upon the stage were merrily, and with great applause of the multitude, scoffed70 at with this jest, that they that possessed71 them had not in all the world of their own, (such was their affluence72 and plenty) so much as a place where to avoid their excrements. Whether, I say, those ought not also in very deed to be much respected, and esteemed of, as the only things that are truly good.
XIII. All that I consist of, is either form or matter. No corruption73 can
reduce either of these unto nothing: for neither did I of nothing become a subsistent75 creature. Every part of mine then will by mutation76 be disposed into a certain part of the whole world, and that in time into another part; and so in infinitum; by which kind of mutation, I also became what I am, and so did they that begot77 me, and they before them, and so upwards78 in infinitum. For so we may be allowed to speak, though the age and government of the world, be to some certain periods of time limited, and confined.
with themselves, and their own proper operations. And as for their first inclination and motion, that they take from themselves. But their progress is right to the end and object, which is in their way, as it were, and lieth just before them: that is, which is feasible and possible, whether it be that which at the first they proposed to themselves, or no. For which reason also such actions are termed katorqwseiz to intimate the directness of the way, by which they are achieved. Nothing must be thought to belong to a man, which doth not belong unto him as he is a man. These, the event of purposes, are not things required in a man. The nature of man doth not profess7 any such things. The final ends and consummations of actions are nothing at all to a man's nature. The end therefore of a man, or the summum bonum whereby that end is fulfilled, cannot consist in the consummation of actions purposed and intended. Again, concerning these outward worldly things, were it so that any of them did properly belong unto man, then would it not belong unto man, to condemn80 them and to stand in opposition81 with them. Neither would he be praiseworthy that can live without them; or he good, (if these were good indeed) who of his own accord doth deprive himself of any of them. But we see contrariwise, that the more a man doth withdraw himself from these wherein external pomp and greatness doth consist, or any other like these; or the better he doth bear with the loss of these, the better he is accounted.
XV. Such as thy thoughts and ordinary cogitations are, such will thy
mind be in time. For the soul doth as it were receive its tincture from the fancies, and imaginations. Dye it therefore and thoroughly82 soak it with the assiduity of these cogitations. As for example. Wheresoever thou mayest live, there it is in thy power to live well and happy. But thou mayest live at the Court, there then also mayest thou live well and happy. Again, that which everything is made for, he is also made unto that, and cannot but naturally incline unto it. That which anything doth naturally incline unto, therein is his end. Wherein the end of everything doth consist, therein also doth his good and benefit consist. Society therefore is the proper good of a rational creature. For that we are made for society, it hath long since been demonstrated. Or can any man make any question of this, that whatsoever is naturally worse and inferior, is ordinarily subordinated to that which is better? and that those things that are best, are made one for another? And those things that have souls, are better than those that have none? and of those that have, those best that have rational souls?
XVI. To desire things impossible is the part of a mad man. But it is a
thing impossible, that wicked man should not commit some such things. Neither doth anything happen to any man, which in the ordinary course of nature as natural unto him doth not happen. Again, the same things happen unto others also. And truly, if either he that is ignorant that such a thing hath happened unto him, or he that is ambitious to be commended for his magnanimity, can be patient, and is not grieved: is it not a grievous thing, that either ignorance, or a vain desire to please and to be commended, should be more powerful and effectual than true prudence? As for the things themselves, they touch not the soul, neither can they have any access unto it: neither can they of themselves any ways either affect it, or move it. For she herself alone can affect and move herself, and according as the dogmata and opinions are, which she doth vouchsafe83 herself; so are those things which, as accessories, have any co-existence with her.
XVII. After one consideration, man is nearest unto us; as we are bound
to do them good, and to bear with them. But as he may oppose any of our true proper actions, so man is unto me but as a thing indifferent: even as the sun, or the wind, or some wild beast. By some of these it may be, that some operation or other of mine, may be hindered; however, of my mind and resolution itself, there can be no let or impediment, by reason of that ordinary constant both exception (or reservation wherewith it inclineth) and ready conversion84 of objects; from that which may not be, to that which may be, which in the prosecution85 of its inclinations86, as occasion serves, it doth observe. For by these the mind doth turn and convert any impediment whatsoever, to be her aim and purpose. So that what before was the impediment, is now the principal object of her working; and that which before was in her way, is now her readiest way.
XVIII. Honour that which is chiefest and most powerful in the world, and
that is it, which makes use of all things, and governs all things. So also in thyself; honour that which is chiefest, and most powerful; and is of one kind and nature with that which we now spake of. For it is the very same, which being in thee, turneth all other things to its own use, and by whom also thy life is governed.
XIX. That which doth not hurt the city itself; cannot hurt any citizen.
This rule thou must remember to apply and make use of upon every conceit87 and apprehension88 of wrong. If the whole city be not hurt by this, neither am I certainly. And if the whole be not, why should I make it my private grievance89? consider rather what it is wherein he is overseen90 that is thought to have done the wrong. Again, often meditate91 how swiftly all things that subsist74, and all things that are done in the world, are carried away, and as it were conveyed out of sight: for both the substance themselves, we see as a flood, are in a continual flux; and all actions in a perpetual change; and the causes themselves, subject to a thousand alterations92, neither is there anything almost, that may ever be said to be now settled and constant. Next unto this, and which follows upon it, consider both the infiniteness of the time already past, and the immense vastness of that which is to come, wherein all things are to be resolved and annihilated93. Art not thou then a very fool, who for these things, art either puffed94 up with pride, or distracted with cares, or canst find in thy heart to make such moans as for a thing that would trouble thee for a very long time? Consider the whole universe whereof thou art but a very little part, and the whole age of the world together, whereof but a short and very momentary95 portion is allotted96 unto thee, and all the fates and destinies together, of which how much is it that comes to thy part and share! Again: another doth trespass97 against me. Let him look to that. He is master of his own disposition21, and of his own operation. I for my part am in the meantime in possession of as much, as the common nature would have me to possess: and that which mine own nature would have me do, I do.
XX. Let not that chief commanding part of thy soul be ever subject to
any variation through any corporal either pain or pleasure, neither suffer it to be mixed with these, but let it both circumscribe98 itself, and confine those affections to their own proper parts and members. But if at any time they do reflect and rebound99 upon the mind and understanding (as in an united and compacted body it must needs;) then must thou not go about to resist sense and feeling, it being natural. However let not thy understanding to this natural sense and feeling, which whether unto our flesh pleasant or painful, is unto us nothing properly, add an opinion of either good or bad and all is well.
XXI. To live with the Gods. He liveth with the Gods, who at all times
affords unto them the spectacle of a soul, both contented and well pleased with whatsoever is afforded, or allotted unto her; and performing whatsoever is pleasing to that Spirit, whom (being part of himself) Jove hath appointed to every man as his overseer and governor.
XXII. Be not angry neither with him whose breath, neither with him whose
arm holes, are offensive. What can he do? such is his breath naturally, and such are his arm holes; and from such, such an effect, and such a smell must of necessity proceed. 'O, but the man (sayest thou) hath understanding in him, and might of himself know, that he by standing19 near, cannot choose but offend.' And thou also (God bless thee!) hast understanding. Let thy reasonable faculty, work upon his reasonable faculty; show him his fault, admonish100 him. If he hearken unto thee, thou hast cured him, and there will be no more occasion of anger.
XXIII. 'Where there shall neither roarer be, nor harlot.' Why so? As
thou dost purpose to live, when thou hast retired101 thyself to some such place, where neither roarer nor harlot is: so mayest thou here. And if they will not suffer thee, then mayest thou leave thy life rather than thy calling, but so as one that doth not think himself anyways wronged. Only as one would say, Here is a smoke; I will out of it. And what a great matter is this! Now till some such thing force me out, I will continue free; neither shall any man hinder me to do what I will, and my will shall ever be by the proper nature of a reasonable and sociable creature, regulated and directed.
XXIV. That rational essence by which the universe is governed, is for
community and society; and therefore hath it both made the things that are worse, for the best, and hath allied102 and knit together those which are best, as it were in an harmony. Seest thou not how it hath sub-ordinated, and co-ordinated? and how it hath distributed unto everything according to its worth? and those which have the pre-eminency and superiority above all, hath it united together, into a mutual103 consent and agreement.
XXV. How hast thou carried thyself hitherto towards the Gods? towards
thy parents? towards thy brethren? towards thy wife? towards thy children? towards thy masters? thy foster-fathers? thy friends? thy domestics? thy servants? Is it so with thee, that hitherto thou hast neither by word or deed wronged any of them? Remember withal through how many things thou hast already passed, and how many thou hast been able to endure; so that now the legend of thy life is full, and thy charge is accomplished104. Again, how many truly good things have certainly by thee been discerned? how many pleasures, how many pains hast thou passed over with contempt? how many things eternally glorious hast thou despised? towards how many perverse105 unreasonable106 men hast thou carried thyself kindly107, and discreetly108?
XXVI. Why should imprudent unlearned souls trouble that which is
both learned, and prudent109? And which is that that is so? she that understandeth the beginning and the end, and hath the true knowledge of that rational essence, that passeth through all things subsisting110, and through all ages being ever the same, disposing and dispensing111 as it were this universe by certain periods of time.
XXVII. Within a very little while, thou wilt be either ashes, or a
sceletum; and a name perchance; and perchance, not so much as a name. And what is that but an empty sound, and a rebounding112 echo? Those things which in this life are dearest unto us, and of most account, they are in themselves but vain, putrid113, contemptible114. The most weighty and serious, if rightly esteemed, but as puppies, biting one another: or untoward115 children, now laughing and then crying. As for faith, and modesty116, and justice, and truth, they long since, as one of the poets hath it, have abandoned this spacious117 earth, and retired themselves unto heaven. What is it then that doth keep thee here, if things sensible be so mutable and unsettled? and the senses so obscure, and so fallible? and our souls nothing but an exhalation of blood? and to be in credit among such, be but vanity? What is it that thou dost stay for? an extinction118, or a translation; either of them with a propitious119 and contented mind. But still that time come, what will content thee? what else, but to worship and praise the Gods; and to do good unto men. To bear with them, and to forbear to do them any wrong. And for all external things belonging either to this thy wretched body, or life, to remember that they are neither thine, nor in thy power.
XXVIII. Thou mayest always speed, if thou wilt but make choice of the
right way; if in the course both of thine opinions and actions, thou wilt observe a true method. These two things be common to the souls, as of God, so of men, and of every reasonable creature, first that in their own proper work they cannot be hindered by anything: and secondly, that their happiness doth consist in a disposition to, and in the practice of righteousness; and that in these their desire is terminated.
XXIX. If this neither be my wicked act, nor an act anyways depending
from any wickedness of mine, and that by it the public is not hurt; what doth it concern me? And wherein can the public be hurt? For thou must not altogether be carried by conceit and common opinion: as for help thou must afford that unto them after thy best ability, and as occasion shall require, though they sustain damage, but in these middle or worldly things; but however do not thou conceive that they are truly hurt thereby120: for that is not right. But as that old foster-father in the comedy, being now to take his leave doth with a great deal of ceremony, require his foster-child's rhombus, or rattle-top, remembering nevertheless that it is but a rhombus; so here also do thou likewise. For indeed what is all this pleading and public bawling121 for at the courts? O man, hast thou forgotten what those things are! yea but they are things that others much care for, and highly esteem51 of. Wilt thou therefore be a fool too? Once I was; let that suffice.
happy man, nevertheless.
For he is a happy man, who in his lifetime dealeth unto himself a happy lot and portion. A happy lot and portion is, good inclinations of the soul, good desires, good actions.
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unwilling
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| adj.不情愿的 | |
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forth
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| adv.向前；向外，往外 | |
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whatsoever
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preservation
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| n.保护，维护，保存，保留，保持 | |
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wilt
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| v.(使)植物凋谢或枯萎；(指人)疲倦，衰弱 | |
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stint
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| v.节省，限制，停止；n.舍不得化，节约，限制；连续不断的一段时间从事某件事 | |
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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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covetous
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vainglorious
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vile
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| adj.卑鄙的，可耻的，邪恶的；坏透的 | |
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worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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adventitious
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tranquillity
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deter
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| vt.阻止，使不敢，吓住 | |
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inclination
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| n.倾斜；点头；弯腰；斜坡；倾度；倾向；爱好 | |
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sincerity
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| n.真诚，诚意；真实 | |
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laboriousness
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prattling
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| v.（小孩般）天真无邪地说话( prattle的现在分词 )；发出连续而无意义的声音；闲扯；东拉西扯 | |
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standing
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| n.持续，地位；adj.永久的，不动的，直立的，不流动的 | |
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pretence
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| n.假装，作假；借口，口实；虚伪；虚饰 | |
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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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drooping
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| adj. 下垂的，无力的 动词droop的现在分词 | |
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downwards
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| adj./adv.向下的（地），下行的（地） | |
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constrained
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| adj.束缚的,节制的 | |
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constrain
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| vt.限制，约束；克制，抑制 | |
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26
murmur
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| n.低语，低声的怨言；v.低语，低声而言 | |
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27
pacify
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| vt.使(某人)平静(或息怒)；抚慰 | |
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28
nay
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| adv.不；n.反对票，投反对票者 | |
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29
contented
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| adj.满意的，安心的，知足的 | |
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30
retaliation
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| n.报复，反击 | |
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31
debtor
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| n.借方，债务人 | |
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32
sociable
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| adj.好交际的，友好的，合群的 | |
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33
sociably
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| adv.成群地 | |
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34
rue
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| n.懊悔，芸香，后悔；v.后悔，悲伤，懊悔 | |
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35
ordained
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| v.任命（某人）为牧师( ordain的过去式和过去分词 )；授予（某人）圣职；（上帝、法律等）命令；判定 | |
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36
divers
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| adj.不同的；种种的 | |
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37
mere
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| adj.纯粹的；仅仅，只不过 | |
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38
accomplishment
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| n.完成，成就，（pl.）造诣，技能 | |
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39
determined
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| adj.坚定的；有决心的 | |
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40
secondly
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| adv.第二，其次 | |
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41
administrator
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| n.经营管理者，行政官员 | |
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42
coherence
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| n.紧凑；连贯；一致性 | |
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43
contiguity
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| n.邻近，接壤 | |
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44
displeased
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| a.不快的 | |
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45
precisely
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| adv.恰好，正好，精确地，细致地 | |
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46
distractions
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| n.使人分心的事[人]( distraction的名词复数 )；娱乐，消遣；心烦意乱；精神错乱 | |
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pedagogues
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| n.教师，卖弄学问的教师( pedagogue的名词复数 ) | |
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ostentation
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| n.夸耀，卖弄 | |
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49
overthrow
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| v.推翻，打倒，颠覆；n.推翻，瓦解，颠覆 | |
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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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51
esteem
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| n.尊敬，尊重；vt.尊重，敬重；把…看作 | |
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simplicity
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| n.简单，简易；朴素；直率，单纯 | |
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53
equanimity
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| n.沉着，镇定 | |
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54
amiable
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| adj.和蔼可亲的，友善的，亲切的 | |
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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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stoics
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| 禁欲主义者，恬淡寡欲的人，不以苦乐为意的人( stoic的名词复数 ) | |
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assent
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| v.批准，认可；n.批准，认可 | |
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abominable
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| adj.可厌的，令人憎恶的 | |
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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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converse
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| vi.谈话，谈天，闲聊；adv.相反的，相反 | |
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impurity
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| n.不洁，不纯，杂质 | |
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flux
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| n.流动；不断的改变 | |
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63
transgress
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| vt.违反，逾越 | |
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brute
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| n.野兽，兽性 | |
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65
prudence
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| n.谨慎，精明，节俭 | |
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66
fortitude
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| n.坚忍不拔；刚毅 | |
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67
comedian
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| n.喜剧演员；滑稽演员 | |
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apprehend
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| vt.理解，领悟，逮捕，拘捕，忧虑 | |
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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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scoffed
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| 嘲笑，嘲弄( scoff的过去式和过去分词 ) | |
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71
possessed
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| adj.疯狂的；拥有的，占有的 | |
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72
affluence
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| n.充裕，富足 | |
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73
corruption
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| n.腐败，堕落，贪污 | |
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74
subsist
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| vi.生存，存在，供养 | |
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75
subsistent
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| adj.（独立）存在的，现存的 | |
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76
mutation
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| n.变化，变异，转变 | |
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77
begot
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| v.为…之生父( beget的过去式 )；产生，引起 | |
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78
upwards
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| adv.向上，在更高处...以上 | |
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79
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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80
condemn
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| vt.谴责，指责；宣判(罪犯)，判刑 | |
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81
opposition
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| n.反对，敌对 | |
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82
thoroughly
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| adv.完全地，彻底地，十足地 | |
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83
vouchsafe
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| v.惠予，准许 | |
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84
conversion
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| n.转化，转换，转变 | |
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85
prosecution
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| n.起诉，告发，检举，执行，经营 | |
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86
inclinations
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| 倾向( inclination的名词复数 )； 倾斜； 爱好； 斜坡 | |
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87
conceit
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| n.自负，自高自大 | |
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88
apprehension
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| n.理解，领悟；逮捕，拘捕；忧虑 | |
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89
grievance
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| n.怨愤，气恼，委屈 | |
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90
overseen
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| v.监督，监视( oversee的过去分词 ) | |
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91
meditate
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| v.想，考虑，（尤指宗教上的）沉思，冥想 | |
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92
alterations
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| n.改动( alteration的名词复数 )；更改；变化；改变 | |
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annihilated
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| v.（彻底）消灭( annihilate的过去式和过去分词 )；使无效；废止；彻底击溃 | |
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94
puffed
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| adj.疏松的v.使喷出( puff的过去式和过去分词 )；喷着汽（或烟）移动；吹嘘；吹捧 | |
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95
momentary
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| adj.片刻的，瞬息的；短暂的 | |
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96
allotted
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| 分配，拨给，摊派( allot的过去式和过去分词 ) | |
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97
trespass
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| n./v.侵犯，闯入私人领地 | |
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98
circumscribe
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| v.在...周围划线，限制，约束 | |
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99
rebound
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| v.弹回；n.弹回，跳回 | |
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100
admonish
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| v.训戒；警告；劝告 | |
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101
retired
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| adj.隐退的，退休的，退役的 | |
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102
allied
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| adj.协约国的；同盟国的 | |
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103
mutual
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| adj.相互的，彼此的；共同的，共有的 | |
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104
accomplished
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| adj.有才艺的；有造诣的；达到了的 | |
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105
perverse
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| adj.刚愎的；坚持错误的，行为反常的 | |
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106
unreasonable
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| adj.不讲道理的，不合情理的，过度的 | |
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107
kindly
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| adj.和蔼的，温和的，爽快的；adv.温和地，亲切地 | |
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108
discreetly
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| ad.(言行)审慎地，慎重地 | |
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109
prudent
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| adj.谨慎的，有远见的，精打细算的 | |
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110
subsisting
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| v.（靠很少的钱或食物）维持生活，生存下去( subsist的现在分词 ) | |
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111
dispensing
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| v.分配( dispense的现在分词 )；施与；配（药） | |
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112
rebounding
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| 蹦跳运动 | |
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113
putrid
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| adj.腐臭的；有毒的；已腐烂的；卑劣的 | |
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114
contemptible
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| adj.可鄙的，可轻视的，卑劣的 | |
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115
untoward
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| adj.不利的，不幸的，困难重重的 | |
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116
modesty
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| n.谦逊，虚心，端庄，稳重，羞怯，朴素 | |
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117
spacious
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| adj.广阔的，宽敞的 | |
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118
extinction
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| n.熄灭，消亡，消灭，灭绝，绝种 | |
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119
propitious
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| adj.吉利的；顺利的 | |
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120
thereby
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| adv.因此，从而 | |
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121
bawling
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| v.大叫，大喊( bawl的现在分词 )；放声大哭；大声叫出；叫卖（货物） | |
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