EMERSON.
“Work out your own salvation1."
ST. PAUL.
I HAD a feeling, when I retired2 to my room that night, as if years lay between me and the portion of my life which I had spent in Paleveria. But across the wide gulf3 my soul embraced Severnius. All that was beautiful, and lovable, and noble in that far-off country centered in him, as light centres in a star.
But of Elodia I could not think without pain. I even felt a kind of helpless rage mingling4 with the pain, — remembering that it was simply the brutality5 of the social system under which she had been reared, that had stamped so hideous6 a brand upon a character so fair. I contrasted her in my mind with the women asleep in the rooms about me, whose thoughts were as pure as the thoughts of a child. Had she been born here, I reflected, she would have been like Clytia, like Ariadne. And oh! the pity of it, that she had not!
I was restless, wakeful, miserable7, thinking of her; remembering her wit, her intelligence, her power; remembering how charming she was, how magnetic, and alas8! how faulty!
She gave delight to all about her, and touched all life with color. But she was like a magnificent bouquet9 culled10 from the gardens of wisdom and beauty; a thing of but temporary value, whose fragrance11 must soon be scattered12, whose glory must soon pass away.
Ariadne was the white and slender lily, slowly unfolding petal13 after petal in obedience14 to the law of its own inner growth. Should the blossom be torn asunder15 its perfume would rise as incense16 about its destroyer, and from the life hidden at its root would come forth17 more perfect blossoms and more delicate fragrance.
I had arrived at this estimate of her character by a process more unerring and far swifter than reason. You might call it spiritual telegraphy. The thought of her not only restored but immeasurably increased my faith in woman; and I fell asleep at last soothed18 and comforted.
I awoke in the morning to the sound of singing. It was Ariadne’s voice, and she was touching19 the strings20 of a harp21. All Caskians sing, and all are taught to play upon at least one musical instrument. Every household is an orchestra.
Ariadne’s voice was exceptionally fine — where all voices were excellent. Its quality was singularly bird-like; sometimes it was the joyous22 note of the lark23, and again it was the tenderly sweet, and passionately25 sad, dropping-song of the mocking-bird.
When I looked out of my window, the sun was just silvering the point of the Spear, and light wreaths of mist were lifting from the valleys. I saw the Master, staff in hand, going up toward the mountains, and Fides was coming across the hills.
I had wondered, when I saw the Master and his wife on the balcony the night before, how they came to be there at such an hour on such a night. I took the first opportunity to find out. The only way to find out about people’s affairs in Caskia, is by asking questions, or, by observation — which takes longer. They speak with their lives instead of their tongues, concerning so many things that other people are wordy about. They are quite devoid26 of theories. But they are charmingly willing to impart what one wishes to know.
I learned that Clytia’s parents lived within a stone’s throw of her house on one side, and Calypso’s grandparents at about the same distance on the other. And I also learned that it was an arrangement universally practiced; the clustering together of families, in order that the young might always be near at hand to support, and protect, and to smooth the pathway of the old. Certain savage27 races upon the Earth abandon the aged28 to starvation and death; certain other races, not savage, abandon them to a loneliness that is only less cruel. But these extraordinarily29 just people repay to the helplessness of age, the tenderness and care, the loving sympathy, which they themselves received in the helplessness of infancy30.
The grandparents happened to be away from home, and I did not meet them for some days.
On that first morning we had Clytia’s parents to breakfast. Immediately after breakfast the circle broke up. It was Clytia’s morning to visit and assist in the school which her little ones attended; Ariadne started off to her work, with a fresh cluster of the delicious blue flowers in her belt; and I had the choice of visiting the steel-works with Calypso, or taking a trip to Lake Eudosa, on foot, with the Master. I could hardly conceal31 the delight with which I decided32 in favor of the latter. We set off at once, and what a walk it was! A little way through the city, and then across a strip of lush green meadow, starred with daisies, thence into sweet-smelling woods, and then down, down, down, along the rocky edge of the canyon33, past the deafening34 waterfalls to the wonderful Lake!
We passed, on our way through the city, a large, fine structure which, upon inquiry35, I found to be the place where the Master “taught” on the Sabbath day.
“Do you wish to look in?” he asked, and we turned back and entered. The interior was beautiful and vast, capacious enough to seat several thousand people; and every Sunday it was filled.
I thought it a good opportunity for finding out something about the religion of this people, and I began by asking:
“Are there any divisions in your Church, — different denominations36, I mean?”
He seemed unable to comprehend me, and I was obliged to enter into an explanation, which I made as simple as possible, of course, relative to the curse of Adam and the plan of redemption. In order that he might understand the importance attaching to our creeds37, I told him of the fierce, sanguinary struggles of past ages, and the grave controversies38 of modern times, pertaining39 to certain dogmas and tenets, — as to whether they were essential, or nonessential to salvation.
“Salvation from what?” he asked.
“Why, from sin.”
“But how? We know only one way to be saved from sin.”
“And what is that?” I inquired.
“Not to sin.”
“But that is impossible!” I rejoined, feeling that he was trifling40 with the subject. Though that was unlike him.
“Yes, it is impossible,” he replied, gravely. “God did not make us perfect. He left us something to do for ourselves.”
“That is heretical,” said I. “Don’t you believe in the Fall of Man?”
“No, I think I believe in the Rise of Man,” he answered, smiling.
“O, I keep forgetting,” I exclaimed, “that I am on another planet!”
“And that this planet has different relations with God from what your planet has?” returned he. “I cannot think so, sir; it is altogether a new idea to me, and — pardon me! — an illogical one. We belong to the same system, and why should not the people of Mars have the sentence for sin revoked41, as well as the people of Earth? Why should not we have been provided with an intercessor? But tell me, is it really so? — do you upon the Earth not suffer the consequences of your acts?”
“Why, certainly we do,” said I; “while we live. The plan of salvation has reference to the life after death.”
He dropped his eyes to the ground.
“You believe in that life, do you not?” I asked.
“Believe in it!" — he looked up, amazed. “All life is eternal; as long as God lives, we shall live.”
A little later he said:
“You spoke42 of the fall of man, — what did you mean?”
“That Man was created a perfect being, but through sin became imperfect, so that God could not take him back to Himself, — save by redemption.”
“And God sent His Only Son to the Earth, you say, to redeem43 your race from the consequences of their own acts?”
“So we believe,” said I.
After another brief silence, he remarked:
“Man did not begin his life upon this planet in perfection.”
At this moment we passed a beautiful garden, in which there was an infinite profusion44 of flowers in infinite variety.
“Look at those roses!” he exclaimed; “God planted the species, a crude and simple plant, and turned it over to man to do what he might with it; and in the same way he placed man himself here, — to perfect himself if he would. I am not jealous of God, nor envious45 of you; but just why He should have arranged to spare you all this labor46, and commanded us to work out our own salvation, I cannot comprehend.”
It struck me as a remarkable47 coincidence that he should have used the very words of one of our own greatest logicians.
A longer silence followed. The Master walked with his head inclined, in the attitude of profound thought. At last he drew a deep breath and looked up, relaxing his brows.
“It may be prodigiously48 presumptuous,” he said, “but I am inclined to think there has been a mistake somewhere.” “How, a mistake?” I asked.
He paid no heed49 to the question, but said: “Tell me the story, — tell me the exact words, if you can, of this Great Teacher whom you believe to be the Son of God?”
I gave a brief outline of the Saviour’s life and death, and it was a gratification to me — because it seemed, in some sort, an acknowledgment, or concession50 to my interpretation51, — to see that he was profoundly affected52.
“Oh!” he cried, — his hands were clenched53 and his body writhed54 as with the actual sufferings of the Man of Sorrows, — “that a race of men should have been brought through such awful tribulation55 to see God! Why could they not accept the truth from his lips?”
“Because they would not. They kept crying ‘Give us a sign,’ and he gave himself to death.”
I grouped together as many of the words of Christ as I could recall, and I was surprised, not only that his memory kept its grasp on them all, but that he was able to see at once their innermost meaning. It was as if he dissolved them in the wonderful alembic of his understanding, and instantly restored them in crystals of pure truth, divested57 alike of mysticism and remote significance. He took them up, one by one, and held them to the light, as one holds precious gems58. He knew them, recognized them, and appraised59 them with the delight, and comprehensiveness, and the critical judgment60 of a connoisseur61 of jewels.
“You believe that Christ came into your world,” he said, “that you ‘might have life.’ That is, he came to teach you that the life of the soul, and not the body, is the real life. He died ‘that you might live,’ but it was not the mere62 fact of his death that assured your life. He was willing to give up his life in pledge of the truth of what he taught, that you might believe that truth, and act upon that belief, and so gain life. He taught only the truth, — his soul was a fountain of truth. Hence, when he said, Suffer the little children to come unto me, it was as though he said, Teach your children the truths I have taught you. And when he cried in the tenderness of his great and yearning63 love, Come unto me all ye that labor and are heavy laden64, and I will give you rest, he meant, — oh! you cannot doubt it, my friend, — he meant, Come, give up your strifes, and hatreds65, your greeds, and vanities, and selfishness, and the endless weariness of your pomps and shows; come to me and learn how to live, and where to find peace, and contentment. ‘A new commandment I give unto you, that ye love one another.’ This was the ‘easy yoke,’ and the ‘light burden,’ which your Christ offered to you in place of the tyranny of sin. ‘Whatsoever66 ye would that men should do to you, do ye even so to them.’ There is nothing finer than that, — there is no law above that! We Caskians have been trying to work upon that principle for thousands of years. It is all that there is of religion, save the spiritual perception of abstract truths which we may conceive of, more or less clearly, as attributes of God. Your Great Teacher explained to you that God is a spirit, and should be worshiped in spirit and in truth. Hence we may worship Him where and when we will. Worship is not a ceremony, but profound contemplation of the infinite wisdom, and infinite power, and the infinite love of God. The outdoor world, — here, where we stand now, with the marvelous sky above us, the clouds, the sun; this mighty67 cataract68 before us; and all the teeming69 life, the beauty, the fragrance, the song, — is the best place of all. I pity the man who lacks the faculty70 of worship! it means that though he may have eyes he sees not, and ears he hears not.”
“Do you believe in temples of worship?” I asked.
“Yes,” he replied, “I believe in them; for though walls and stained windows shut out the physical glories of the world, they do not blind the eyes of the spirit. And if there is one in the pulpit who has absorbed enough of the attributes of God into his soul to stand as an interpreter to the people, it is better than waiting outside. Then, too, there is grandeur71 in the coming together of a multitude to worship in oneness of spirit. And all things are better when shared with others. I believe that art should bring its best treasures to adorn72 the temples of worship, and that music should voice this supreme73 adoration74. But in this matter, we should be careful not to limit God in point of locality. What does the saying mean, ‘I asked for bread, and ye gave me a stone?’ I think it might mean, for one thing, ‘I asked where to find God, and you pointed75 to a building.’ The finite mind is prone76 to worship its own creations of God. There are ignorant races upon this planet, — perhaps also upon yours, — who dimly recognize Deity77 in this way; they bring the best they have of skill in handiwork, to the making of a pitiful image to represent God; and then, forgetting the motive78, they bow down to the image. We call that idolatry. But it is hard even for the enlightened to avoid this sin.”
He paused a moment and then went on:
“I cannot comprehend the importance you seem to place upon the forms and symbols, nor in what way they relate to religion, but they may have some temporary value, I can hardly judge of that. Baptism, you say, is a token and a symbol, but do a people so far advanced in intelligence and perception, still require tokens and symbols? And can you not, even yet, separate the spiritual meaning of Christ’s words from their literal meaning? You worship the man — the God, if you will, — instead of that for which he stood. He himself was a symbol, he stood for the things he wished to teach. ‘I am the truth,” ‘I am the life.’ Do you not see that he meant, ‘I am the exponent79 of truth, I teach you how to live; hearken unto me.’ In those days in which he lived, perhaps, language was still word-pictures, and the people whom he taught could not grasp the abstract, hence he used the more forcible style, the concrete. He could not have made this clearer, than in those remarkable words, ‘Inasmuch as ye have done it unto one of the least of these, my brethren, ye have done it unto me.
“I know,” I replied, as he paused for some response from me; “my intellect accepts your interpretation of these things, but this symbolic80 religion of ours is ingrained in our very consciences, so that neglect of the outward forms of christianity seems almost worse than actual sin.”
“And it will continue to be so,” he said, “until you learn to practice the truth for truth’s sake, — until you love your neighbor — not only because Christ commanded it, but because the principle
of love is ‘ingrained in your consciences.’ As for belonging to a church, I can only conceive of that in the social sense, for every soul that aspires81 upward belongs to Christ’s church universal. They are the lambs of his flock, the objects of his tenderest care. But I can see how a great number of religious societies, or organizations, are possible, as corresponding with the requirements of different groups of people.”
“Yes,” I said, glad of this admission, “and these societies are all aiming at the same thing that you teach, — the brotherhood82 of man. They clothe the poor, they look after the sick, they send missionaries83 to the heathen, they preach morality and temperance, — all, in His Name, because, to tell the truth, they cannot conceive of any virtue84 disassociated from the man, Jesus. Jesus is the great leader of the spiritual forces marshaled under the banners of truth upon the Earth. In all their good works, which are so great and so many, good christians85 give Christ the glory, because, but for him, they would not have had the Truth, the Life, — the world was so dark, so ignorant. All the ancient civilizations upon the Earth, — and some of them were magnificent! — have perished, because they did not possess this truth and this spiritual life which Christ taught. There was a great deal of knowledge, but not love; there was a great deal of philosophy, but it was cold. There was mysticism, but it did not satisfy. Do you wonder, sir, that a world should love the man who brought love into that world, — who brought peace, good-will, to men?”
“No, no,” said the Master, “I do not wonder. It is grand, sublime86! And he gave his body to be destroyed by his persecutors, in order to prove to the world that there is a life higher than the physical, and indestructible, — and that physical death has no other agony than physical pain. Ah, I see, I understand, and I am not surprised that you call this man your redeemer! I think, my friend,” he added, “that you have now a civilization upon the Earth, which will not perish!”
After a moment, he remarked, turning to me with a smile, “We are not so far apart as we thought we were, when we first started out, are we?”
“No,” said I, “the only wonder to me is, that you should have been in possession, from the beginning, of the same truths that were revealed to us only a few centuries ago, through, as we have been taught to believe, special Divine Favor.”
“Say, rather, Infinite Divine Love,” he returned; “then we shall indeed stand upon the same plane, all alike, children of God.”
As we continued our walk, his mind continued to dwell upon the teachings of Christ, and he sought to make clear to me one thing after another.
“Pray without ceasing,” he repeated, reflectively. “Well, now, it would be impossible to take that literally87; the literal meaning of prayer is verbal petition. The real meaning is, the sincere desire of the soul. You are commanded to pray in secret, and God will reward you openly. Put the two together and you have this: Desire constantly, within your secret soul, to learn and to practice the truth; and your open reward shall be the countless88 blessings89 which are attracted to the perfect life, the inner life. ‘Ask whatsoever you will, in my name, and it shall be granted you.’ That is, ‘Ask in the name of truth and love.’ Shall you pray for a personal blessing90 or favor which might mean disaster or injury to another? Prayer is the desire and effort of the soul to keep in harmony with God’s great laws of the universe.”
As it had been in Thursia, so it was here; people came to see me from all parts, and there were some remarkable companies in Clytia’s parlors91! Usually they were spontaneous gatherings92, evening parties being often made up with little or no premeditation. There was music always, in great variety, and of the most delightful93 and elevated character, — singing, and many kinds of bands. And sometimes there was dancing, — not of the kind which awakened94 in De Quincey’s soul, “the very grandest form of passionate24 sadness," — but of a kind that made me wish I had been the inventor of the phrase, “poetry of motion,” so that I could have used it here, fresh and unhackneyed. In all, there was no more voluptuousness95 than in the frolic of children. Conversation might be — and often was — as light as the dance of butterflies, but it was liable at any moment to rise, upon a hint, or a suggestion, to the most sublimated96 regions of thought, — for these people do not leave their minds at home when they go into society. And here, in society, I saw the workings of the principle of brotherly love, in a strikingly beautiful aspect. There was no disposition97 on the part of any one to outdo another; rather there seemed to be a general conspiracy98 to make each one rise to his best. The spirit of criticism was absent, and the spirit of petty jealousy99. The women without exception were dressed with exquisite100 taste, because this is a part of their culture. And every woman was beautiful, for loving eyes approved her; and every man was noble, for no one doubted him.
If the sky was clear, a portion of each evening was spent in the observatory101, or out upon the balcony, as the company chose, and the great telescope was always in requisition, and always pointed to the Earth! — if the Earth was in sight.
The last evening I spent in Lunismar was such a one as I have described. Ariadne and I happened to be standing56 together, and alone, in a place upon the balcony which commanded a view of our world. It was particularly clear and brilliant that night, and you may imagine with what feelings I contemplated102 it, being about to return to it! We had been silent for some little time, when she turned her eyes to me — those wonderful eyes! — and said, a little sadly, I thought:
“I shall never look upon Earth again, without happy memories of your brief visit among us.”
A strange impulse seized me, and I caught her hands and held them fast in mine. “And I, O, Ariadne! when I return to Earth again, and lift my eyes toward heaven, it will not be Mars that I shall see, but only — Ariadne!”
A strange light suddenly flashed over her face and into her eyes as she raised them to mine, and in their clear depths was revealed to me the supreme law of the universe, the law of life, the law of love. In a voice tremulous with emotion — sad, but not hopeless — she murmured:
“And I, also, shall forget my studies in the starry103 fields of space to watch for your far-distant planet — the Earth — which shall forever touch all others with its glory.”
And there, under the stars, with the plaintive104 music of the Eudosa in our ears, and seeing dimly through the darkness the white finger of the snowy peaks pointing upward, we looked into each other’s eyes and — “I saw a new heaven and a new earth.”
The End
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1
salvation
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| n.（尤指基督）救世，超度，拯救，解困 | |
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retired
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| adj.隐退的，退休的，退役的 | |
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gulf
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| n.海湾；深渊，鸿沟；分歧，隔阂 | |
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mingling
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| adj.混合的 | |
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brutality
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| n.野蛮的行为，残忍，野蛮 | |
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hideous
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| adj.丑陋的，可憎的，可怕的，恐怖的 | |
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miserable
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| adj.悲惨的，痛苦的；可怜的，糟糕的 | |
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alas
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| int.唉(表示悲伤、忧愁、恐惧等) | |
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bouquet
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| n.花束，酒香 | |
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culled
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| v.挑选，剔除( cull的过去式和过去分词 ) | |
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fragrance
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| n.芬芳，香味，香气 | |
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scattered
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| adj.分散的，稀疏的；散步的；疏疏落落的 | |
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petal
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| n.花瓣 | |
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obedience
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| n.服从，顺从 | |
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asunder
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| adj.分离的，化为碎片 | |
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incense
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| v.激怒；n.香，焚香时的烟，香气 | |
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forth
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| adv.向前；向外，往外 | |
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soothed
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| v.安慰( soothe的过去式和过去分词 )；抚慰；使舒服；减轻痛苦 | |
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touching
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| adj.动人的，使人感伤的 | |
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strings
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| n.弦 | |
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harp
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| n.竖琴；天琴座 | |
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joyous
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| adj.充满快乐的；令人高兴的 | |
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lark
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| n.云雀，百灵鸟；n.嬉戏，玩笑；vi.嬉戏 | |
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passionate
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| adj.热情的，热烈的，激昂的，易动情的，易怒的，性情暴躁的 | |
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passionately
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| ad.热烈地，激烈地 | |
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devoid
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| adj.全无的，缺乏的 | |
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savage
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| adj.野蛮的；凶恶的，残暴的；n.未开化的人 | |
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aged
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| adj.年老的，陈年的 | |
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extraordinarily
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| adv.格外地；极端地 | |
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infancy
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| n.婴儿期；幼年期；初期 | |
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conceal
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| v.隐藏，隐瞒，隐蔽 | |
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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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canyon
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| n.峡谷，溪谷 | |
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deafening
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| adj. 振耳欲聋的, 极喧闹的 动词deafen的现在分词形式 | |
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inquiry
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| n.打听，询问，调查，查问 | |
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denominations
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| n.宗派( denomination的名词复数 )；教派；面额；名称 | |
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creeds
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| （尤指宗教）信条，教条( creed的名词复数 ) | |
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controversies
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| 争论 | |
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pertaining
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| 与…有关系的，附属…的，为…固有的(to) | |
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trifling
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| adj.微不足道的；没什么价值的 | |
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revoked
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| adj.[法]取消的v.撤销，取消，废除( revoke的过去式和过去分词 ) | |
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spoke
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| n.（车轮的）辐条；轮辐；破坏某人的计划；阻挠某人的行动 v.讲，谈（speak的过去式）；说；演说；从某种观点来说 | |
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redeem
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| v.买回，赎回，挽回，恢复，履行（诺言等） | |
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profusion
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| n.挥霍；丰富 | |
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envious
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| adj.嫉妒的，羡慕的 | |
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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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47
remarkable
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| adj.显著的，异常的，非凡的，值得注意的 | |
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prodigiously
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| adv.异常地，惊人地，巨大地 | |
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heed
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| v.注意，留意；n.注意，留心 | |
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concession
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| n.让步，妥协；特许(权) | |
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interpretation
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| n.解释，说明，描述；艺术处理 | |
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affected
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| adj.不自然的，假装的 | |
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clenched
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| v.紧握，抓紧，咬紧( clench的过去式和过去分词 ) | |
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writhed
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| （因极度痛苦而）扭动或翻滚( writhe的过去式和过去分词 ) | |
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tribulation
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| n.苦难，灾难 | |
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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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divested
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| v.剥夺( divest的过去式和过去分词 )；脱去（衣服）；2。从…取去…；1。（给某人）脱衣服 | |
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gems
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| growth； economy； management； and customer satisfaction 增长 | |
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appraised
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| v.估价( appraise的过去式和过去分词 )；估计；估量；评价 | |
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judgment
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| n.审判；判断力，识别力，看法，意见 | |
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connoisseur
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| n.鉴赏家，行家，内行 | |
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mere
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| adj.纯粹的；仅仅，只不过 | |
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yearning
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| a.渴望的；向往的；怀念的 | |
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laden
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| adj.装满了的；充满了的；负了重担的；苦恼的 | |
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hatreds
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| n.仇恨，憎恶( hatred的名词复数 )；厌恶的事 | |
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whatsoever
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| adv.（用于否定句中以加强语气）任何；pron.无论什么 | |
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mighty
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| adj.强有力的；巨大的 | |
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cataract
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| n.大瀑布，奔流，洪水，白内障 | |
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teeming
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| adj.丰富的v.充满( teem的现在分词 )；到处都是；（指水、雨等）暴降；倾注 | |
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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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grandeur
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| n.伟大，崇高，宏伟，庄严，豪华 | |
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adorn
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| vt.使美化，装饰 | |
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supreme
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| adj.极度的，最重要的；至高的，最高的 | |
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adoration
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| n.爱慕，崇拜 | |
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pointed
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| adj.尖的，直截了当的 | |
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prone
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| adj.(to)易于…的，很可能…的；俯卧的 | |
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deity
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| n.神，神性；被奉若神明的人(或物) | |
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motive
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| n.动机，目的；adv.发动的，运动的 | |
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exponent
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| n.倡导者，拥护者；代表人物；指数，幂 | |
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symbolic
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| adj.象征性的，符号的，象征主义的 | |
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aspires
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| v.渴望，追求( aspire的第三人称单数 ) | |
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brotherhood
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| n.兄弟般的关系，手中情谊 | |
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missionaries
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| n.传教士( missionary的名词复数 ) | |
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virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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Christians
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| n.基督教徒( Christian的名词复数 ) | |
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sublime
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| adj.崇高的，伟大的；极度的，不顾后果的 | |
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literally
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| adv.照字面意义，逐字地；确实 | |
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countless
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| adj.无数的，多得不计其数的 | |
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blessings
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| n.（上帝的）祝福( blessing的名词复数 )；好事；福分；因祸得福 | |
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blessing
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| n.祈神赐福；祷告；祝福，祝愿 | |
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parlors
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| 客厅( parlor的名词复数 )； 起居室； （旅馆中的）休息室； （通常用来构成合成词）店 | |
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gatherings
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| 聚集( gathering的名词复数 )； 收集； 采集； 搜集 | |
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delightful
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| adj.令人高兴的，使人快乐的 | |
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awakened
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| v.（使）醒( awaken的过去式和过去分词 )；（使）觉醒；弄醒；（使）意识到 | |
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voluptuousness
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| n.风骚，体态丰满 | |
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sublimated
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| v.（使某物质）升华( sublimate的过去式和过去分词 )；使净化；纯化 | |
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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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conspiracy
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| n.阴谋，密谋，共谋 | |
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99
jealousy
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| n.妒忌，嫉妒，猜忌 | |
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100
exquisite
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| adj.精美的；敏锐的；剧烈的，感觉强烈的 | |
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101
observatory
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| n.天文台，气象台，瞭望台，观测台 | |
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102
contemplated
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| adj. 预期的 动词contemplate的过去分词形式 | |
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103
starry
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| adj.星光照耀的, 闪亮的 | |
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104
plaintive
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| adj.可怜的，伤心的 | |
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