One of the most fertile sources of human misery11, then, arises from persons uniting in marriage, whose tempers, talents and dispositions12 do not harmonize. If it be true that natural talents and dispositions are connected by the Creator with particular constitutions of the parents, it is obviously one of his institutions, that these constitutions should be most seriously taken into the calculation in forming a compact for life. The Creator, having formed such ordinances13 in the unchangeable arrangements of nature, as to confer happiness, when they are discovered and observed, and misery, when they are unknown or unobserved, it is obviously our best wisdom to investigate and respect them. If individuals, after this truth reaches their conviction should go on, in imitation of the common example, to form reckless connexions, which can only eventuate in sorrow, it is obvious that they must do so either from contempt of the effects of this influence upon[27] the happiness of domestic life, and a secret belief, that they may in some way evade14 its consequences, or from the predominance of avarice15, or some other animal feeling, precluding16 them from yielding obedience17 to what they see to be an institution of the Creator.
At the first aspect of this subject three alternatives are presented, one of which, it should seem, must have a determining power upon the offspring. Either, in the first place, the corporeal and mental constitution, which the parents themselves inherit at birth, are transmitted so absolutely, as that the children are exact copies of the parents, without variation or modification18, sex following sex; or, in the second place, the inherent qualities of the father and mother combine, and are transmitted in a modified form to the offspring; or, thirdly, the qualities of the children are determined19 jointly20 by the constitution of the parents, and the faculties21 and temperaments22, which predominated in power and energy at the particular period, when the organic existence of the child commenced.
If these views are correct, and if a man and woman about to marry, have not only their own domestic happiness but that of five or more human beings depending on their attention to considerations essentially23 the same as the foregoing, how differently ought this contract to be viewed from the common aspect, which it presents to persons assuming its solemn stipulations! Yet it is astonishing, to what extent pecuniary24 and other minor25 considerations will induce men to investigate and observe the natural laws; and how small an influence moral and rational considerations exert upon this most important of all earthly connexions.
[28]
I cannot forbear, under this head, quoting entire another passage from the author, from whom I have substantially drawn26 many of the foregoing observations.
‘Rules, however, are best taught by examples; and I shall, therefore, proceed to mention some facts that have fallen under my own notice, or been communicated to me from authentic27 sources, illustrative of the practical consequences of infringing28 the law of hereditary29 descent.
‘A man, aged30 about fifty, possessed31 a brain, in which the animal, moral, and knowing intellectual organs were all strong, but the reflecting weak. He was pious32, but destitute33 of education; he married an unhealthy young woman, deficient34 in moral development, but of considerable force of character; and several children were born. The father and mother were far from being happy; and, when the children attained36 to eighteen or twenty years of age, they were adepts37 in every species of immorality38 and profligacy39; they picked their father’s pockets, stole his goods, and got them sold back to him, by accomplices40, for money, which was spent in betting and cock-fighting, drinking, and low debauchery. The father was heavily grieved; but knowing only two resources, he beat the children severely41 as long as he was able, and prayed for them; his words were, that “if, after that, it pleased the Lord to make vessels42 of wrath43 of them, the Lord’s will must just be done.” I mention this last observation, not in jest, but in great seriousness. It was impossible not to pity the unhappy father; yet who that sees the institutions of the Creator to be in themselves wise, but in this instance to have been directly violated, will not acknowledge that the bitter pangs44 of the[29] poor old man were the consequences of his own ignorance; and that it was an erroneous view of the divine administration, which led him to overlook his own mistakes, and to attribute to the Almighty45 the purpose of making vessels of wrath of his children, as the only explanation which he could give of their wicked dispositions. Who that sees the cause of his misery must not lament47 that his piety48 should not have been enlightened by philosophy, and directed to obedience, in the first instance, to the organic institutions of the Creator, as one of the prescribed conditions, without observance of which he had no title to expect a blessing49 upon his offspring.
‘In another instance, a man, in whom the animal organs, particularly those of Combativeness50 and Destructiveness, were very large, but with a pretty fair moral and intellectual development, married, against her inclination51, a young woman, fashionably and showily educated, but with a very decided52 deficiency in Conscientiousness53. They soon became unhappy, and even blows were said to have passed between them, although they belonged to the middle rank of life. The mother, in this case, employed the children to deceive and plunder54 the father, and, latterly, spent the produce in drink. The sons inherited the deficient morality of the mother, and the ill temper of the father. The family fireside became a theatre of war, and, before the sons attained a majority, the father was glad to get them removed from his house, as the only means by which he could feel even his life in safety from their violence; for they had by that time retaliated55 the blows with which he had visited them in their younger years; and he stated that he actually considered his life to be in danger from his own offspring.
[30]
‘In another family, the mother possesses an excellent development of the moral and intellectual organs, while, in the father, the animal organs predominate in great excess. She has been the unhappy victim of ceaseless misfortune, originating from the misconduct of her husband. Some of the children have inherited the father’s brain, and some the mother’s; and of the sons whose heads resembled the father’s, several have died through mere56 debauchery and profligacy under thirty years of age; whereas, those who resemble the mother are alive and little contaminated, even amidst all the disadvantages of evil example.
‘On the other hand, I am not acquainted with a single instance in which the moral and intellectual organs predominated in size, in both father and mother, and whose external circumstances also permitted their general activity, in which the whole children did not partake of a moral and intellectual character, differing slightly in degrees of excellence57 one from another, but all presenting the decided predominance of the human over the animal faculties.
‘There are well-known examples of the children of religious and moral fathers exhibiting dispositions of a very inferior description; but in all of these instances that I have been able to observe, there has been a large development of the animal organs in the one parent, which was just controlled, but not much more, by the moral and intellectual powers; and in the other parent, the moral organs did not appear to be in large proportion. The unfortunate child inherited the large animal development of the one, with the defective58 moral development of the other; and, in this way, was inferior[31] to both. The way to satisfy one’s self on this point, is to examine the heads of the parents. In all such cases, a large base of the brain, which is the region of the animal propensities59, will very probably be found in one or other of them.
‘Another organic law of the animal kingdom deserves attention; viz. that by which marriages betwixt blood relations tend decidedly to the deterioration60 of the physical and mental qualities of the offspring. In Spain, kings marry their nieces, and, in this country, first and second cousins marry without scruple61; although every philosophical62 physiologist64 will declare that this is in direct opposition65 to the institutions of nature. This law holds also in the vegetable kingdom. “A provision, of a very simple kind, is, in some cases, made to prevent the male and female blossoms of the same plant from breeding together, this being found to hurt the breed of vegetables, just as breeding in and in does the breed of animals. It is contrived66, that the dust shall be shed by the male blossom before the female is ready to be affected67 by it, so that the impregnation must be performed by the dust of some other plant, and in this way the breed be crossed.”’
Such considerations, I hope, will induce you to exercise cautious examination of this subject, if either of you should ever be placed in circumstances to contemplate68 assuming the duties of the wedded69 life. If you do not, you will have cast the pursuit of happiness upon the die of chance at the very outset of your career. Allow me, before I dismiss the book, from which I have already so liberally quoted, to extract one passage more, touching70 the application of the natural laws to the practical arrangements of life.
[32]
‘If a system of living and occupation were to be framed for human beings, founded on the exposition of their nature, which I have now given, it would be something like this.
‘1st. So many hours a day would require to be dedicated71 by every individual in health, to the exercise of his nervous and muscular systems, in labor72 calculated to give scope to these functions. The reward of obeying this requisite73 of his nature would be health, and a joyous74 animal existence; the punishment of neglect is disease, low spirits and death.
‘2dly. So many hours a day should be spent in the sedulous75 employment of the knowing and reflecting faculties; in studying the qualities of external objects, and their relations; also the nature of all animated76 beings, and their relations; not with the view of accumulating mere abstract and barren knowledge, but of enjoying the positive pleasure of mental activity, and of turning every discovery to account, as a means of increasing happiness, or alleviating77 misery. The leading object should always be to find out the relationship of every object to our own nature, organic, animal, moral, and intellectual, and to keep that relationship habitually79 in mind, so as to render our acquirements directly gratifying to our various faculties. The reward of this conduct would be an incalculably great increase of pleasure, in the very act of acquiring knowledge of the real properties of external objects, together with a great accession of power in reaping ulterior advantages, and in avoiding disagreeable affections.
‘3dly. So many hours a day ought to be devoted80 to the cultivation81 and gratification of our moral sentiments;[33] that is to say, in exercising these in harmony with intellect, and especially in acquiring the habit of admiring, loving, and yielding obedience to the Creator and his institutions. This last object is of vast importance. Intellect is barren of practical fruit, however rich it may be in knowledge, until it is fired and prompted to act by moral sentiment. In my view, knowledge by itself is comparatively worthless and impotent, compared with what it becomes when vivified by elevated emotions. It is not enough that intellect is informed; the moral faculties must simultaneously82 cooperate; yielding obedience to the precepts83 which the intellect recognises to be true. One way of cultivating the sentiments would be for men to meet and act together, on the fixed84 principles which I am now endeavoring to unfold, and to exercise on each other in mutual85 instruction, and in united adoration86 of the great and glorious Creator, the several faculties of Benevolence87, Veneration88, Hope, Ideality, Wonder, and Justice. The reward of acting89 in this manner would be a communication of direct and intense pleasure to each other; for I refer to every individual who has ever had the good fortune to pass a day or an hour with a really benevolent90, pious, honest, and intellectual man, whose soul swelled91 with adoration of his Creator, whose intellect was replenished92 with knowledge of his works, and whose whole mind was instinct with sympathy for human happiness, whether such a day did not afford him the most pure, elevated, and lasting93 gratification he ever enjoyed. Such an exercise, besides, would invigorate the whole moral and intellectual powers, and fit them to discover and obey the divine institutions.’
[34]
You will study, and obey the moral laws of the universe, of which you are a part, because you are moral beings, and because obedience to these laws constitutes the tie of affinity94 between you, the higher orders of being and the divinity. You will respect them, because it is the glory of your nature, that you alone, of all creatures below, are morally subject to them. Laying out of the question their momentous95 sanctions in the eternal future, you must be aware, that the Creator has annexed96 pleasure to obeying them, and pain to their violation97 as inevitably98, as gravity belongs to matter. One would think, it must be enough to determine the conduct of a being, who laid claim to the character of rational, to know, that no art nor dexterity99, that no repentance100 nor return to obedience, can avert101 the consequences of a single violation of these laws; and that no imaginable present good can counterbalance the future misery, that must accrue102 in consequence.
In regard, for example, to the practice of the most common and every day duties, who can doubt the truth of the trite103 adage104, honesty is the best policy? This is, in effect, no more than saying, that the moral laws of the universe are constituted upon such principles, as to make it every man’s interest to obey them. It is as certain, that they are so constituted, as that fire will burn, or water drown you; and when you understand this constitution, it marks the same want of a sane105 mind to violate them, as to be unable to keep out of these elements. Yet the greater portion of the species do not constantly act upon a full belief in this hackneyed maxim106. They think apparently107, that they can in some way obtain the imagined advantage of dishonesty and evade the connected[35] evil, not aware, that detection and diminished confidence may be avoided, for once or twice; but not the loss of self-respect, the pureness and integrity of internal principle, the certainty of forging the first link in a chain of bad habits, and a thousand painful consequences, which it would be easy to enumerate108 in detail. Almost every one deems that he may safely put forth109 every day false compliment, double-dealing, deception110 on a small scale, and little frauds, not cognisable by any law or code of honor. In a word, if actions are a test of the sincerity111 of conviction, very few really are convinced that honesty is the best policy.
We hold the man insane who should leap from a high building upon the pavement, or attempt to grapple with the blind power of the elements. But it is scarcely the subject of our remark, that the multitude about us, in the most important, as well as the minute concerns of life, live in habitual78 recklessness or violation of the organic and moral laws; and yet we certainly know, that whoever infringes112 them is as sure to pay the penalty, as he who madly places himself in opposition to the material laws. I can never present this astonishing and universal blindness in too many forms of repetition, if the effect is to bring you to view these two species of folly113 in the same light.
The reason clearly is, that in too many instances, men take no pains to acquaint themselves with these laws, and their bearing upon the constitution of man; or, deceived by the clamors of the inclinations114, and the illusions of present pleasure and advantage, when balanced with future and remote penalties, they commit the infractions, and hope, that between the certain pleasure and the distant[36] and contingent115 pain, they can interpose some evasion116, and sever35 the consequences from the fault. The expectation always ends, like the alchymist’s dream, and the projector’s perpetual motion. Even in the apprehension117 of the consequences, the mind is paying the penalty of an unquiet conscience, and of an abatement118 of self-confidence, and self-respect, penalties, which very few earthly pleasures can compensate119.
When I speak of these unchangeable laws, as emanations from the divine wisdom and goodness, as transcripts120 of the divine immutability121, and as being the best of all possible arrangements, not to be superseded122, or turned from their course by the wisest of beings, you will not understand me to bear upon the consoling and scriptural doctrine of providence123. I firmly believe, and trust in it; not, however, in the popular view. It would not increase my veneration for the Almighty, to suppose that his laws required exceptions and variations, to meet particular cases; nor that they would call for frequent suspensions and changes, to provide for contingencies124 not foreseen at the commencement of the mighty46 movements. Such are not the grounds of my trust in the wisdom and goodness of the Supreme125 Being. I neither desire, nor expect any deviation126 of laws, as wise and good as they can be, in their general operation, to meet my particular wishes, or those of the friends most dear to me. I expect, that none of the powers of nature will change for me; I encourage no insane hopes, that things will forego their tendencies to meet my conveniences or pleasures. Prayer is a duty equally comforting and elevating; but my prayers are not, that these fixed laws of the divine wisdom may change for me;[37] but that I may understand and conform to them. The providence, in which I believe, supposes no exceptions, infringements127, or violations128 of the universal plan of the divine government. Miracles only seem such to us, because we see but a link or two in the endless chain of that plan. An ingenious mechanician constructs a clock, which will run many years, and only once in the whole period strike an alarm bell. It is a miracle to those who comprehend not, that it was part of the original plan of the mechanician. May we not with more probability adopt the same reasoning, in relation to the recorded miracles, as parts of the original plan of the Eternal?
Piety, established upon a knowledge of these laws, and a respect for them, and associated with veneration for their author, is rational, consistent, firm and manly129. It seeks, it expects nothing in the puerile130 presumption131, that the ordinances of a code, fitted for the whole system of the Creator, will be wrested132 to the wants of an insect. In docility133 and meekness134 it labors135 for conformity136 to those ordinances; in other words, to the divine will. It violates no principle, and calls for the exercise of no faith, that is repugnant to the dictates137 of common sense, and the teaching of common observation. Piety, founded on such views, abides138 the scrutiny139 of the severest investigation140. No vacillation141 of the mind from varying fortunes, no questionings of unbelief, doubt and despair, can shake it. It rests firmly on the basis of the divine attributes. It holds fast to the golden chain, the last link of which is riveted142 to the throne of the Eternal.
Thus it seems to me indispensable, as a pre-requisite[38] to the pursuit of happiness, that the inquirer should hold large discourse143 with the physical, organic and moral laws; that he should carefully investigate their whole bearing upon his constitution; that he should trace all their influences on him from the first hour, in which he opens his eyes on the light, to his departure out of life. I insist the more earnestly upon this, because in these days the study of the moral relations of things seems to me comparatively abandoned. The exact and natural sciences are studied, rather, it would seem, as an end, than a means. Natural philosophy, mathematics and astronomy may be highly useful; but who will compare these sciences, in regard to their utility and importance, with those, which guide the mind to their author, which teach the knowledge of his moral laws, which instruct us how to allay144 the passions, to moderate our expectations, and to establish morality on the basis of our regard to our own happiness?
If, then, you would give yourself to the patient study of the natural sciences, that you may gain reputation and the ability to be useful, much more earnestly will you study regimen, exercise, temperance, moderation, cheerfulness, the benefits of a balanced mind, and of a wise and philosophic63 conformity to an order of things, not a tittle of which you can change, that you may be resigned, useful and happy. All knowledge, which cannot be turned to this account, either as relates to yourselves, or others, is useless.
Innumerable counsels, in relation to your habits, your pleasures and pursuits, your studies, your tastes and modes of conduct, your beau idéal of natural and moral beauty, your standard of dignity and worth of character,[39] press upon my mind, and all in some way connected with the views, which I have just taken. But I shall be able to present such of them as I may deem worthy145 to find a place in these letters, perhaps with most propriety146 and effect, as suggested in the form of notes[B] appended to the chapters of the essay of M. Droz, a paraphrase147 of which I now offer you.
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1
doctrine
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| n.教义；主义；学说 | |
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progeny
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| n.后代，子孙；结果 | |
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remarkable
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| adj.显著的，异常的，非凡的，值得注意的 | |
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corporeal
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| adj.肉体的，身体的；物质的 | |
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capability
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| n.能力；才能；(pl)可发展的能力或特性等 | |
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immediate
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| adj.立即的；直接的，最接近的；紧靠的 | |
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destined
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| adj.命中注定的；(for)以…为目的地的 | |
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physiology
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| n.生理学，生理机能 | |
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temperament
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| n.气质，性格，性情 | |
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distinguished
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| adj.卓越的，杰出的，著名的 | |
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misery
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| n.痛苦，苦恼，苦难；悲惨的境遇，贫苦 | |
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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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ordinances
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| n.条例，法令( ordinance的名词复数 ) | |
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evade
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| vt.逃避，回避；避开，躲避 | |
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avarice
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| n.贪婪；贪心 | |
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precluding
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| v.阻止( preclude的现在分词 )；排除；妨碍；使…行不通 | |
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obedience
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| n.服从，顺从 | |
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modification
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| n.修改，改进，缓和，减轻 | |
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determined
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| adj.坚定的；有决心的 | |
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jointly
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| ad.联合地，共同地 | |
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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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temperaments
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| 性格( temperament的名词复数 )； （人或动物的）气质； 易冲动； （性情）暴躁 | |
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essentially
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| adv.本质上，实质上，基本上 | |
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pecuniary
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| adj.金钱的；金钱上的 | |
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minor
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| adj.较小(少)的，较次要的；n.辅修学科；vi.辅修 | |
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drawn
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| v.拖，拉，拔出；adj.憔悴的，紧张的 | |
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authentic
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| a.真的，真正的；可靠的，可信的，有根据的 | |
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infringing
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| v.违反（规章等）( infringe的现在分词 )；侵犯（某人的权利）；侵害（某人的自由、权益等） | |
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hereditary
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| adj.遗传的，遗传性的，可继承的，世袭的 | |
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aged
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| adj.年老的，陈年的 | |
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possessed
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| adj.疯狂的；拥有的，占有的 | |
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pious
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| adj.虔诚的；道貌岸然的 | |
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destitute
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| adj.缺乏的；穷困的 | |
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deficient
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| adj.不足的，不充份的，有缺陷的 | |
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sever
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| v.切开，割开；断绝，中断 | |
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attained
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| （通常经过努力）实现( attain的过去式和过去分词 )； 达到； 获得； 达到（某年龄、水平、状况） | |
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adepts
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| n.专家，能手( adept的名词复数 ) | |
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immorality
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| n. 不道德, 无道义 | |
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profligacy
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| n.放荡，不检点，肆意挥霍 | |
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accomplices
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| 从犯，帮凶，同谋( accomplice的名词复数 ) | |
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severely
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| adv.严格地；严厉地；非常恶劣地 | |
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vessels
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| n.血管( vessel的名词复数 )；船；容器；（具有特殊品质或接受特殊品质的）人 | |
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wrath
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| n.愤怒，愤慨，暴怒 | |
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pangs
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| 突然的剧痛( pang的名词复数 )； 悲痛 | |
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almighty
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| adj.全能的，万能的；很大的，很强的 | |
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mighty
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| adj.强有力的；巨大的 | |
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lament
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| n.悲叹，悔恨，恸哭；v.哀悼，悔恨，悲叹 | |
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piety
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| n.虔诚，虔敬 | |
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blessing
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| n.祈神赐福；祷告；祝福，祝愿 | |
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combativeness
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| n.好战 | |
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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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decided
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| adj.决定了的，坚决的；明显的，明确的 | |
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conscientiousness
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| 责任心 | |
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plunder
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| vt.劫掠财物，掠夺；n.劫掠物，赃物；劫掠 | |
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retaliated
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| v.报复，反击( retaliate的过去式和过去分词 ) | |
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mere
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| adj.纯粹的；仅仅，只不过 | |
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57
excellence
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| n.优秀，杰出，(pl.)优点，美德 | |
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58
defective
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| adj.有毛病的，有问题的，有瑕疵的 | |
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59
propensities
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| n.倾向，习性( propensity的名词复数 ) | |
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60
deterioration
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| n.退化；恶化；变坏 | |
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61
scruple
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| n./v.顾忌，迟疑 | |
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62
philosophical
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| adj.哲学家的，哲学上的，达观的 | |
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63
philosophic
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| adj.哲学的，贤明的 | |
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64
physiologist
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| n.生理学家 | |
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65
opposition
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| n.反对，敌对 | |
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66
contrived
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| adj.不自然的，做作的；虚构的 | |
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67
affected
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| adj.不自然的，假装的 | |
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68
contemplate
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| vt.盘算，计议；周密考虑；注视，凝视 | |
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69
wedded
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| adj.正式结婚的；渴望…的，执著于…的v.嫁，娶，（与…）结婚( wed的过去式和过去分词 ) | |
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70
touching
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| adj.动人的，使人感伤的 | |
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71
dedicated
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| adj.一心一意的；献身的；热诚的 | |
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72
labor
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| n.劳动，努力，工作，劳工；分娩；vi.劳动，努力，苦干；vt.详细分析；麻烦 | |
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73
requisite
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| adj.需要的，必不可少的；n.必需品 | |
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74
joyous
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| adj.充满快乐的；令人高兴的 | |
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75
sedulous
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| adj.勤勉的，努力的 | |
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76
animated
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| adj.生气勃勃的，活跃的，愉快的 | |
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77
alleviating
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| 减轻，缓解，缓和( alleviate的现在分词 ) | |
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78
habitual
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| adj.习惯性的；通常的，惯常的 | |
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79
habitually
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| ad.习惯地，通常地 | |
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80
devoted
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| adj.忠诚的，忠实的，热心的，献身于...的 | |
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81
cultivation
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| n.耕作，培养，栽培（法），养成 | |
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82
simultaneously
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| adv.同时发生地，同时进行地 | |
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83
precepts
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| n.规诫，戒律，箴言( precept的名词复数 ) | |
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84
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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85
mutual
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| adj.相互的，彼此的；共同的，共有的 | |
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86
adoration
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| n.爱慕，崇拜 | |
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87
benevolence
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| n.慈悲，捐助 | |
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88
veneration
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| n.尊敬，崇拜 | |
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89
acting
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| n.演戏，行为，假装；adj.代理的，临时的，演出用的 | |
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90
benevolent
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| adj.仁慈的，乐善好施的 | |
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91
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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replenished
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| 补充( replenish的过去式和过去分词 )； 重新装满 | |
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93
lasting
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| adj.永久的，永恒的；vbl.持续，维持 | |
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affinity
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| n.亲和力，密切关系 | |
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95
momentous
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| adj.重要的，重大的 | |
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96
annexed
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| [法] 附加的，附属的 | |
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97
violation
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| n.违反(行为)，违背(行为)，侵犯 | |
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98
inevitably
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| adv.不可避免地；必然发生地 | |
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99
dexterity
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| n.(手的)灵巧，灵活 | |
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100
repentance
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| n.懊悔 | |
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101
avert
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| v.防止，避免；转移(目光、注意力等) | |
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102
accrue
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| v.(利息等)增大，增多 | |
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103
trite
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| adj.陈腐的 | |
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104
adage
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| n.格言，古训 | |
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105
sane
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| adj.心智健全的，神志清醒的，明智的，稳健的 | |
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106
maxim
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| n.格言，箴言 | |
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107
apparently
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| adv.显然地；表面上，似乎 | |
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108
enumerate
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| v.列举，计算，枚举，数 | |
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109
forth
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| adv.向前；向外，往外 | |
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110
deception
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| n.欺骗，欺诈；骗局，诡计 | |
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111
sincerity
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| n.真诚，诚意；真实 | |
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112
infringes
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| v.违反（规章等）( infringe的第三人称单数 )；侵犯（某人的权利）；侵害（某人的自由、权益等） | |
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113
folly
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| n.愚笨，愚蠢，蠢事，蠢行，傻话 | |
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114
inclinations
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| 倾向( inclination的名词复数 )； 倾斜； 爱好； 斜坡 | |
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115
contingent
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| adj.视条件而定的；n.一组，代表团，分遣队 | |
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116
evasion
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| n.逃避，偷漏(税) | |
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117
apprehension
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| n.理解，领悟；逮捕，拘捕；忧虑 | |
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118
abatement
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| n.减(免)税，打折扣，冲销 | |
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119
compensate
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| vt.补偿，赔偿；酬报 vi.弥补；补偿；抵消 | |
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120
transcripts
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| n.抄本（ transcript的名词复数 ）；转写本；文字本；副本 | |
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121
immutability
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| n.不变(性) | |
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122
superseded
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| [医]被代替的，废弃的 | |
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123
providence
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| n.深谋远虑，天道，天意；远见；节约；上帝 | |
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124
contingencies
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| n.偶然发生的事故，意外事故( contingency的名词复数 )；以备万一 | |
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125
supreme
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| adj.极度的，最重要的；至高的，最高的 | |
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126
deviation
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| n.背离，偏离；偏差，偏向；离题 | |
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127
infringements
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| n.违反( infringement的名词复数 )；侵犯，伤害 | |
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128
violations
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| 违反( violation的名词复数 )； 冒犯； 违反（行为、事例）； 强奸 | |
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129
manly
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| adj.有男子气概的；adv.男子般地，果断地 | |
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130
puerile
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| adj.幼稚的，儿童的 | |
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131
presumption
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| n.推测，可能性，冒昧，放肆，[法律]推定 | |
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132
wrested
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| （用力）拧( wrest的过去式和过去分词 )； 费力取得； （从…）攫取； （ 从… ） 强行取去… | |
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133
docility
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| n.容易教，易驾驶，驯服 | |
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134
meekness
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| n.温顺，柔和 | |
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135
labors
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| v.努力争取(for)( labor的第三人称单数 )；苦干；详细分析；（指引擎）缓慢而困难地运转 | |
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136
conformity
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| n.一致，遵从，顺从 | |
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137
dictates
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| n.命令，规定，要求( dictate的名词复数 )v.大声讲或读( dictate的第三人称单数 )；口授；支配；摆布 | |
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138
abides
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| 容忍( abide的第三人称单数 )； 等候； 逗留； 停留 | |
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139
scrutiny
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| n.详细检查，仔细观察 | |
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140
investigation
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| n.调查，调查研究 | |
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141
vacillation
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| n.动摇；忧柔寡断 | |
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142
riveted
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| 铆接( rivet的过去式和过去分词 )； 把…固定住； 吸引； 引起某人的注意 | |
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143
discourse
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| n.论文，演说；谈话；话语；vi.讲述，著述 | |
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144
allay
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| v.消除，减轻(恐惧、怀疑等) | |
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145
worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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146
propriety
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| n.正当行为；正当；适当 | |
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147
paraphrase
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| vt.将…释义，改写；n.释义，意义 | |
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