2. Upon every action ask yourself, what is the effect of this for me? Shall I never repent9 of it? I shall presently be dead, and all these things gone. What more should I desire if my present action is becoming to an intelligent and a social being, subject to the same law with Gods?
3. Alexander, Caesar, Pompey, what were they compared with Diogenes, Heraclitus, Socrates? These knew the nature of things, their causes and their matter, and the minds within them were at one. As to the former, how many things they schemed for, and to how many were they enslaved!
4. Men will go their ways none the less, though you burst in protest.
5. Before all things, be not perturbed10. Everything comes to pass as directed by universal Nature, and in a little time you will be departed and gone, like Hadrianus and Augustus. Then, scan closely the nature of what has befallen, remembering that it is your duty to be a good man. Do unflinchingly whatever man's nature requires, and speak as seems most just, yet in kindliness11, modesty12, and sincerity13.
6. It is Nature's work to transfer what is now here into another place, to change things, to carry them hence, and set them elsewhere. All is change, yet is there no need to fear innovation, for all obey the laws of custom, and in equal measure all things are apportioned14.
7. For every nature it is sufficient that it goes on its way, and prospers15. The rational nature prospers while it assents16 to no false or uncertain opinion, while it directs its impulses to unselfish ends alone, while it aims its desires and aversions only at the things within its power, and while it welcomes with contentment all that universal Nature ordains17. The nature of each of us is part of universal Nature, as the leaf is part of the tree; the leaf, indeed, is part of an insensible and unreasoning system which can be obstructed18 in its workings; but human nature is part of that universal system which cannot be impeded19, and which is intelligent and just. Hence is meted20 out, suitably to all, our proper portions of time, of matter, of active principle, of powers, and of events. Yet look not to find that each several thing corresponds exactly with any other. Consider rather the whole nature and circumstances of the one, and compare them with the whole of the other.
8. You lack leisure for reading; but leisure to repress all insolence21 you do not lack. You have leisure to keep yourself superior to pleasure and pain and vain glory, to restrain all anger against the ungrateful, nay22, even to lavish23 loving care upon them.
9. Let no man any more hear you railing on the life of the court; nay, revile24 it not to your own hearing.
10. Repentance26 is a self-reproving, because we have neglected something useful. Whatever is good must be useful in some sort, and worthy of the care of a good and honourable27 man. Now, such a man could never repent of neglecting some opportunity of pleasure. Pleasure, then, is neither useful nor good.
11. Of each thing ask: What is this in itself and by its constitution? What is its substance or matter? What is its cause? What is its business in the Universe? How long shall it endure?
12. When you are reluctant to be roused from sleep, remember that it accords with your constitution and with human nature to perform social actions. Sleep is common to us with the brutes29. Now, whatever accords with the nature of each species must be most proper, most fitting, and most delightful30 to it.
13. Constantly, and, if possible, on every occasion, apply to your imaginations the methods of Physics, Ethics31, and Dialectic.
14. Whomsoever you meet, say straightway to yourself:—What are this man's principles of good and evil? For if he holds this or that doctrine32 concerning pleasure and pain, and the causes thereof, concerning glory and infamy33, death and life, it will seem to me neither strange nor wondrous34 that this or that should be his conduct. I shall bear in mind that he has no choice but to act so.
15. Remember that, as 'tis folly35 to be surprised that a fig-tree bears figs36, so is it equal folly to be surprised that the Universe produces those things of which it was ever fruitful. It is folly in a physician to be surprised that a man has fallen into a fever; or in a pilot that the wind has turned against him.
16. Remember that to change your course, and to follow any man who can set you right is no compromise of your freedom. The act is your own, performed on your own impulse and judgment37, and according to your own understanding.
17. If the doing of this be in your own power, why do it thus? If it be in another's, whom do you accuse? The atoms or the Gods? To accuse either is a piece of madness. Therefore accuse no one. Set right, if you can, the cause of error; if you cannot, correct the result at least. If even that be impossible, what purpose can your accusations39 serve? Nothing should be done without a purpose.
18. That which dies falls not out of the Universe. If then it stays here, here too it suffers a change, and is resolved into those elements of which the world, and you too, consist. These also are changed, and murmur40 not.
19. The horse, the vine—all things are formed for some purpose. Where is the wonder? Even the sun saith, I was formed for a certain work; and similarly the other Gods. For what end are you formed? For pleasure? Look if your soul can endure this thought.
20. Nature has an aim in all things, in the end and surcease of them no less than in their beginning and continuance. It is even as a man casting a ball. Where, then, is the good for the ball in its rising; where the harm in dropping; where even is the harm when it has fallen down? Where is the bubble's good while it holds together, where is the evil when it is broken? So it is with the lamp which now burns and anon goes out.
21. Turn out the inner side of this body, and view it as it is. What shall it become when it grows old, or sickly, or decayed? The praiser and the praised, the rememberer and the remembered are of short continuance, and that in a mere41 corner of this narrow region, where, narrow though it be, men cannot live in concord42, no, not even with themselves. And yet the whole world is but a point.
22. Attend well to what is before you, whether it be a principle, an act, or a word. This your suffering is well merited, for you would rather become good to-morrow than be good to-day.
23. Am I doing aught? Let me do it in a spirit of service to mankind. Does aught befall me? I accept it and refer it to the Gods, the universal source from which come all things in the chain of consequence.
24. The accompaniments of bathing: oil, sweat, filth44, foul45 water—how nauseous are they all! Even so is every part of life, and everything that meets us.
25. Lucilla buried Verus, and soon followed him to the grave. Secunda saw the death of Maximus, and soon herself died. Epitynchanus buried Diotimus, and then Epitynchanus was buried. Antoninus mourned Faustina, and thereafter Antoninus was mourned. Celer buried Hadrian, and then Celer was buried. All go the same way. The cunning men who foretold46 the fates of others, or who swelled47 with pride—where are they now? Where are these keen wits, Charax, and Demetrius the Platonist, and Eudaemon, and their like? All were for a day, and are long dead and gone; some scarce remembered even for a little after death; some turned to fables48; some faded even from the memory of tales. Wherefore remember this: either the poor mixture which is you, must be dispersed49, or the faint breath of life must be quenched50, or removed and brought into another place.
26. The joy of man is to do his proper business. And his proper business is to be kindly51 to his fellows, to rise above the stirrings of sense, to be critical of every plausible52 imagination, and to contemplate53 universal Nature and all her consequences.
27. We have all of us three relations: the first to the manifold occasions of our state; the second to the supreme54 divine cause from which proceed all things unto all men; the third to those with whom we live.
28. Pain is either an evil to the body; and then let the body so declare it; or an evil to the soul. But the soul can maintain her own serenity55 and calm; and refuse to conceive pain as an evil. All judgment, intention, desire and aversion are within the soul, to which no evil can ascend56.
29. Blot57 out false imaginations, and say often to yourself:—It is now in my power to preserve my soul free from all wickedness, all lust58, all confusion or disturbance59. And then, as I truly discern the nature of things, I can use them all in due proportion. Be ever mindful of this power which Nature has given you.
30. Speak, whether in the Senate or elsewhere, with dignity rather than elegance60; and let your words ever be sound and virtuous61.
31. The court of Augustus, his wife, his daughter, his descendants and his ancestors; his sister, and Agrippa; his kinsmen62, familiars and friends; Areius and Maecenas; his physicians and his flamens—death has them all. Think next of the death of a whole house, such as Pompey's, and of what we meet sometimes inscribed63 on tombs: He was the last of his race. Last of all, consider the solicitude64 of the ancestors of such men to leave a succession of their own posterity65. Yet, at the end, one must come the last, and with him dies all that house.
32. Order your life in its single acts, so that if each, as far as may be, attains66 its end, it will suffice. In this no one can hinder you. But, you say, may not something external withstand me?—Nothing can keep you from justice, temperance, and wisdom.—Yet, perhaps some other activity of mine may be obstructed.—True, but by yielding to this impediment, and by turning with calmness to that which is in your power, you may happen on another course of action equally suited to the ordered life of which we are speaking.
33. Receive the gifts of fortune without pride; and part with them without reluctance67.
34. You have seen a hand, a foot, or a head, cut off from the rest of the body, and lying dead at a distance from it. Even such as these does he make himself, so far as he can, who repines at what befalls, who severs68 himself from his fellow-men, or who does any selfish deed. Are you cast forth69 from the natural unity28? Nature made you to be a part of the whole, but you have cut yourself off from it. Yet here there is the glorious provision that you may re-unite yourself if you will. In no other case has God granted the privilege of re-union to a separated or severed70 part. Yet behold71 the goodness and bounty72 with which God hath honoured mankind. He first puts it in their power not to be severed from this unity; and then, even when they are thus severed, he suffers them to return once more, to take their places as parts of the whole, and to grow one with it again.
35. Universal Nature, as she has imparted to each rational being almost all its faculties73 and powers, has given to us this one in particular among them. As Nature converts to her use, ranges in destined74 order, and makes part of herself all that withstands or opposes her; so each rational being can make every impediment in his way a proper matter for himself to act upon, and can use it for his guiding purpose, whatever it may be.
36. Do not confound yourself by considering the whole of life, and by dwelling75 upon the multitude and greatness of the pains and troubles to which you may probably be exposed. As each presents itself ask yourself: Is there anything intolerable and insufferable in this? You will be ashamed to own it. And then recollect76 that it is neither the past nor the future that can oppress you, but always the present only. And the ills of the present will be much diminished if you restrict it within its own proper bounds, and take your soul to task if it cannot bear up even against this one thing.
37. Does Panthea or Pergamus now sit mourning at the tomb of Verus, or Chabrias or Diotimus at the tomb of Hadrian? Absurd! And if they were still mourning could their masters be sensible of it? Or if they were sensible of it, would it give them any pleasure? Or if they were pleased with it, could the mourners live for ever? Was it not fate that they should grow old men and women, and then die? What, then, would become of the illustrious dead when these faithful souls were gone? And all this toil77 for a vile25 body, naught78 but blood and corruption79!
38. If you have keen sight, says the philosopher, use it in discretion80 and in wisdom.
39. In the constitution of the rational being I discern no virtue81 made to restrain justice; but I see continence made to restrain sensual pleasure.
40. Take away your opinion about the things that seem to give you pain, and you stand yourself upon the surest ground. What is that self?—It is reason.—I am not reason, you say.—So be it; then let not reason pain itself, but leave any part of you which suffers to its own opinions of the pain.
41. Obstruction82 of any sense is an evil for the animal nature; so is the obstruction of any of its impulses. There are other kinds of obstruction which are evil for the nature of plants. For the rational nature in like manner, therefore, obstruction of the understanding is evil. Apply all this to yourself. Do pain and pleasure affect you? Let the senses look to it. Does anything hinder your designs? If you have designed without the proper reservations, that in itself is an evil for you as a reasoning being. If you designed under the general reservation, you are neither hurt nor hindered. No man can hinder the proper work of the mind. Nor fire, nor sword, nor tyrant83, nor calumny84 can reach it, nor any other thing, when it is become even as a sphere, complete and perfect within itself.
43. Each man has his own pleasure. Mine lies in having my ruling part sound; without aversion to any man, or to any hap5 that may befall mankind. Yet let me look on all things with kindly eyes. Let me accept and use them all according to their worth.
44. See that you secure the benefit of the present time. They who pursue a fame which is to live after them reflect not that posterity will be men even as are those who vex them now, and that they too will be mortal. And afterwards, what shall signify to you the clatter87 of their voices, or the opinions they shall entertain about you?
45. Take me up and cast me where you will; I shall have my own divinity within me serene88, that is, satisfied while its every state and action is according to the law of its proper constitution.
Is any event of such account that my soul should suffer for it or be the worse; that my soul should become abject89 and prostrate90 as a mean suppliant91, or should be affrighted? Shall you find anything that is worth all this?
46. Nothing can befall a man which is not human fortune. Nothing can happen to an ox, to a vine, or to a stone which is not the natural destiny of their species. If, then, that alone can befall anything which is usual and natural, what cause is there for indignation? Universal Nature hath brought nothing upon you which you cannot bear.
47. When you are grieved about anything external it is not the thing itself which afflicts92 you, but your judgment about it. This judgment it is in your power to efface93. If you are grieved about anything in your own disposition94, who can prevent you from correcting your principles of life? If you are grieved because you do not set about some work which seems to you sound and virtuous, go about it effectually rather than grieve that it is undone95.—But some superior force withstands.—Then grieve not, for the fault of the omission96 lies not in you.—But life is not worth living with this undone.— Quit life then, in the same kindly spirit as though you had done it, and with goodwill97 even to those who withstand you.
48. Remember that the governing part becomes invincible98 when, collected into itself, it is satisfied in refusing to do what it would not, even when its resistance is unreasonable99. What then will it be when, after due deliberation it has fixed100 its judgment according to reason? The soul, thus free from passions, is a strong fort; nor can a man find any stronger to which he can fly and become henceforth invincible. The man who has not discerned this is ignorant. He who has discerned and flies not thither101 is miserable102.
49. Pronounce no more to yourself than what appearances directly declare. It is told you that so-and-so has spoken ill of you. This alone is told you, and not that you are hurt by it. I see my child is sick; this only I see. I do not see that he is in danger. Dwell thus upon first appearances; add nothing to them from within, and no harm befalls you: or rather add the recognition that all is part of the world's lot.
50. Is the gourd103 bitter? Put it from you. Are there thorns in the way? Walk aside. That is enough. Do not add, Why were such things brought into the world? The naturalist104 would laugh at you, just as would a carpenter or a shoemaker, if you began fault-finding because you saw shavings and parings from their work strewn about the workshop. These craftsmen105 have places where they can throw away this rubbish, but universal Nature has no such place outside her sphere. Yet the wonder of her art is that, having confined herself within certain bounds, she transforms into herself all things within her scope which seem to be corrupting106, or waxing old and useless; and out of them she makes other new forms; so that she neither needs matter from without nor a place where to cast out her refuse. She is satisfied with her own space, her own material, and her own art.
51. Be not languid in action, nor confused in conversation, nor vague in your opinions. Let there be no sudden contractions107 or forth-sallyings of your soul. In your life be not over-hurried.
Men slay108 you, cut you to pieces, pursue you with curses. What has this to do with your soul remaining pure, prudent109, temperate, and just? What if some one, standing38 by a clear sweet fountain, should reproach it? It would not cease to send forth its refreshing110 waters. Should he throw into it mud or dung, it will speedily scatter111 them and wash them away, and be in nowise stained thereby112. How then shall you get this perpetual living fount within you? If you reserve yourself unto liberty every hour you live, in a spirit of calmness, simplicity113, and modesty.
52. He who knows not what the Universe is knows not what is his place therein. He who knows not for what end it was created, knows not himself and knows not the world. He who is deficient114 in either of these parts of knowledge cannot even say for what end he himself was created. What sort of man then does he appear to you who pursues the applause or dreads115 the anger of those who know neither where nor what they are?
53. Do you wish to be praised by a man who curses himself thrice within an hour? Can you desire to please one who is not pleased with himself? Can he be pleased with himself who repents116 of almost everything he does?
54. No longer be content to breathe in harmony with the air which surrounds you; but set about feeling in sympathy with the intelligence which embraces all things. For the power of that intelligence is no less diffused117, and no less pervasive118 for all who can draw it in, than is the virtue of the air for him who can breathe it.
55. There is no universal wickedness to hurt the world; and the particular wickedness of any individual hurts not another. It hurts himself alone, and even he has this gracious privilege that, as soon as he desires it, he may be free from it altogether.
56. To my will the will of another is as indifferent as his poor breath and flesh. And how much soever we were formed for the sake of each other, yet the governing part of each of us has its own proper power; otherwise the vice43 of another might become my own misery119. God thought fit that this should not be; lest it should be in another's power to make me unhappy.
57. The sun seems to us diffused everywhere, pervasive of all things, yet never exhausted120. This diffusion121 is a sort of extension, and hence the Greek word for rays is thought to be derived122. You may observe the nature of a ray if you see it entering through some small hole into a darkened chamber123. Its direction is straight; and it is reflected around when it falls upon any solid body, which shuts it off from the air beyond. There it stands and does not slip or fall. Now, such should be the flow and diffusion of the understanding; never exhausted, always extending; not violently or furiously dashing against the obstacles that meet it, nor falling aside, but resting there and illuminating124 whatever will receive it. That which will not transmit the light does but deprive itself of radiance.
58. He who dreads death dreads either the extinction125 of all sense or the experience of a new one. If all sense be extinguished, there can be no sense of evil. If a different sort of sense be acquired you become a different creature, and do not cease to live.
59. Men were created the one for the other. Teach them better then, or bear with them.
60. Mind moves in one way, and an arrow in another. The mind, when cautiously proceeding126, or when casting round in deliberation about what to pursue, is nevertheless carried onward1 straight toward its proper mark.
END OF THE EIGHTH BOOK.
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onward
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| adj.向前的，前进的；adv.向前，前进，在先 | |
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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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scanty
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| adj.缺乏的，仅有的，节省的，狭小的，不够的 | |
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solicitous
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hap
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acting
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temperate
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courageous
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| adj.勇敢的，有胆量的 | |
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repent
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| v.悔悟，悔改，忏悔，后悔 | |
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perturbed
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kindliness
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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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sincerity
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apportioned
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prospers
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assents
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| 同意，赞同( assent的名词复数 ) | |
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ordains
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| v.任命（某人）为牧师( ordain的第三人称单数 )；授予（某人）圣职；（上帝、法律等）命令；判定 | |
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obstructed
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| 阻塞( obstruct的过去式和过去分词 )； 堵塞； 阻碍； 阻止 | |
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impeded
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meted
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insolence
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nay
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lavish
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revile
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vile
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repentance
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honourable
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| adj.可敬的；荣誉的，光荣的 | |
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unity
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| n.团结，联合，统一；和睦，协调 | |
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brutes
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| 兽( brute的名词复数 )； 畜生； 残酷无情的人； 兽性 | |
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delightful
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| adj.令人高兴的，使人快乐的 | |
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ethics
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| n.伦理学；伦理观，道德标准 | |
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doctrine
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infamy
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wondrous
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| adj.令人惊奇的，奇妙的；adv.惊人地；异乎寻常地；令人惊叹地 | |
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folly
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figs
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| figures 数字，图形，外形 | |
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judgment
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standing
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accusations
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| n.指责( accusation的名词复数 )；指控；控告；（被告发、控告的）罪名 | |
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murmur
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| n.低语，低声的怨言；v.低语，低声而言 | |
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mere
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| adj.纯粹的；仅仅，只不过 | |
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concord
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| n.和谐；协调 | |
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vice
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| n.坏事；恶习；[pl.]台钳，老虎钳；adj.副的 | |
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filth
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| n.肮脏，污物，污秽；淫猥 | |
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foul
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| adj.污秽的；邪恶的；v.弄脏；妨害；犯规；n.犯规 | |
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foretold
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| v.预言，预示( foretell的过去式和过去分词 ) | |
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swelled
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| 增强( swell的过去式和过去分词 )； 肿胀； （使）凸出； 充满（激情） | |
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48
fables
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| n.寓言( fable的名词复数 )；神话，传说 | |
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49
dispersed
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| adj. 被驱散的, 被分散的, 散布的 | |
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50
quenched
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| 解（渴）( quench的过去式和过去分词 )； 终止（某事物）； （用水）扑灭（火焰等）； 将（热物体）放入水中急速冷却 | |
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51
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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52
plausible
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| adj.似真实的，似乎有理的，似乎可信的 | |
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53
contemplate
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| vt.盘算，计议；周密考虑；注视，凝视 | |
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54
supreme
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| adj.极度的，最重要的；至高的，最高的 | |
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55
serenity
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| n.宁静，沉着，晴朗 | |
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56
ascend
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| vi.渐渐上升，升高；vt.攀登，登上 | |
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57
blot
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| vt.弄脏（用吸墨纸）吸干；n.污点，污渍 | |
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58
lust
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| n.性(淫)欲；渴(欲)望；vi.对…有强烈的欲望 | |
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59
disturbance
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| n.动乱，骚动；打扰，干扰；(身心)失调 | |
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60
elegance
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| n.优雅；优美，雅致；精致，巧妙 | |
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61
virtuous
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| adj.有品德的，善良的，贞洁的，有效力的 | |
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62
kinsmen
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| n.家属，亲属( kinsman的名词复数 ) | |
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63
inscribed
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| v.写，刻( inscribe的过去式和过去分词 )；内接 | |
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64
solicitude
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| n.焦虑 | |
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65
posterity
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| n.后裔，子孙，后代 | |
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66
attains
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| （通常经过努力）实现( attain的第三人称单数 )； 达到； 获得； 达到（某年龄、水平、状况） | |
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67
reluctance
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| n.厌恶，讨厌，勉强，不情愿 | |
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68
severs
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| v.切断，断绝( sever的第三人称单数 )；断，裂 | |
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forth
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| adv.向前；向外，往外 | |
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70
severed
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| v.切断，断绝( sever的过去式和过去分词 )；断，裂 | |
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71
behold
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| v.看，注视，看到 | |
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72
bounty
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| n.慷慨的赠予物，奖金；慷慨，大方；施与 | |
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73
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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74
destined
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| adj.命中注定的；(for)以…为目的地的 | |
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75
dwelling
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| n.住宅，住所，寓所 | |
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76
recollect
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| v.回忆，想起，记起，忆起，记得 | |
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77
toil
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| vi.辛劳工作，艰难地行动；n.苦工，难事 | |
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78
naught
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| n.无，零 [=nought] | |
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79
corruption
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| n.腐败，堕落，贪污 | |
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80
discretion
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| n.谨慎；随意处理 | |
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81
virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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82
obstruction
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| n.阻塞，堵塞；障碍物 | |
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83
tyrant
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| n.暴君，专制的君主，残暴的人 | |
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84
calumny
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| n.诽谤，污蔑，中伤 | |
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85
vex
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| vt.使烦恼，使苦恼 | |
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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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87
clatter
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| v./n.(使)发出连续而清脆的撞击声 | |
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88
serene
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| adj. 安详的，宁静的，平静的 | |
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abject
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| adj.极可怜的，卑屈的 | |
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90
prostrate
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| v.拜倒，平卧，衰竭；adj.拜倒的，平卧的，衰竭的 | |
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91
suppliant
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| adj.哀恳的；n.恳求者，哀求者 | |
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92
afflicts
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| 使受痛苦，折磨( afflict的名词复数 ) | |
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93
efface
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| v.擦掉，抹去 | |
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94
disposition
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| n.性情，性格；意向，倾向；排列，部署 | |
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95
undone
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| a.未做完的，未完成的 | |
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96
omission
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| n.省略，删节；遗漏或省略的事物，冗长 | |
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97
goodwill
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| n.善意，亲善，信誉，声誉 | |
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98
invincible
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| adj.不可征服的，难以制服的 | |
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99
unreasonable
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| adj.不讲道理的，不合情理的，过度的 | |
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100
fixed
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| adj.固定的，不变的，准备好的；(计算机)固定的 | |
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101
thither
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| adv.向那里；adj.在那边的，对岸的 | |
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102
miserable
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| adj.悲惨的，痛苦的；可怜的，糟糕的 | |
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103
gourd
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| n.葫芦 | |
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104
naturalist
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| n.博物学家(尤指直接观察动植物者) | |
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105
craftsmen
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| n. 技工 | |
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106
corrupting
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| （使）败坏( corrupt的现在分词 )； （使）腐化； 引起（计算机文件等的）错误； 破坏 | |
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107
contractions
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| n.收缩( contraction的名词复数 )；缩减；缩略词；（分娩时）子宫收缩 | |
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108
slay
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| v.杀死，宰杀，杀戮 | |
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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
refreshing
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| adj.使精神振作的，使人清爽的，使人喜欢的 | |
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111
scatter
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| vt.撒，驱散，散开；散布/播；vi.分散，消散 | |
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112
thereby
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| adv.因此，从而 | |
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113
simplicity
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| n.简单，简易；朴素；直率，单纯 | |
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114
deficient
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| adj.不足的，不充份的，有缺陷的 | |
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115
dreads
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| n.恐惧，畏惧( dread的名词复数 )；令人恐惧的事物v.害怕，恐惧，担心( dread的第三人称单数 ) | |
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116
repents
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| 对（自己的所为）感到懊悔或忏悔( repent的第三人称单数 ) | |
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117
diffused
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| 散布的，普及的，扩散的 | |
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118
pervasive
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| adj.普遍的；遍布的，(到处)弥漫的；渗透性的 | |
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119
misery
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| n.痛苦，苦恼，苦难；悲惨的境遇，贫苦 | |
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120
exhausted
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| adj.极其疲惫的，精疲力尽的 | |
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121
diffusion
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| n.流布；普及；散漫 | |
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122
derived
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| vi.起源；由来；衍生；导出v.得到( derive的过去式和过去分词 )；（从…中）得到获得；源于；（从…中）提取 | |
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123
chamber
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| n.房间，寝室；会议厅；议院；会所 | |
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124
illuminating
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| a.富于启发性的，有助阐明的 | |
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125
extinction
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| n.熄灭，消亡，消灭，灭绝，绝种 | |
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126
proceeding
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| n.行动，进行，(pl.)会议录，学报 | |
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127
penetrate
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| v.透(渗)入；刺入，刺穿；洞察，了解 | |
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