“Keep a good heart, O trees, and hold The Winter stern at bay!”
and for a time they moult no feather, drop no leaf; or, if one circles down here and there, it is huddled6 by in a corner, and they flatter themselves that none has noticed. But you watch with pitying love, knowing what the end must be. And you perceive how great the effort, the strain, becomes, to keep up appearances. Here and there, at last, despite of their utmost endeavour, the hidden fire bursts out; and finally, with a wild Autumnal wail7, some weaker tree, in despair, gives up the unnatural8 and too excessive strain, and casts down a great profusion9 of yellow sickly foliage10. There is a murmur11 among the stouter12 trees; but, in good truth, they are not sorry for the excuse, while, muttering that all is rendered useless now, like avowed13 bankrupts, they give up the effort to sustain appearances, and, as it were, with a sigh of relief and rest, resign them to the fate they vainly strove against and could not long avert14. So the elm flames out into bars and patches, very yellow in the dark; and the chesnut is all tinged15 and burnt with brown; and the mulberry has slipped off all her leaves in a single night; and the ash and the sycamore blacken;225 and the white poplar leaves change to pale gold; and the pear to bronze; and the wild cherry to scarlet16; and the maple17 to orange; and the bramble at their feet to bright crimson18.
Not so yet, in the Twilight of the year. It is the month of tranquillity19, of peaceful hush20. If there be a hint of decay, it is but what has been called “calm decay”; it is but evening with the landscape, the Evening of the year. You might forget, as you looked at the resting stationary21 aspect226 of things, that the further change, the Night of Winter, was indeed drawing near. There seems no prophecy of those wild tossing October arms, with the stream of leaves hurrying away in the wind; no presage22 of the dull November days, when, from the scanty23 foliage of the trees, great drops plash down upon the decaying leaves beneath, and the whole wood looms24 out of the fog. Far less, in the full-bosomed, sober, rather air- than mist-mellowed woodlands, do you detect any foretelling25 of the time when all will stand, a bare thicket26 of gaunt boughs27 and naked twigs28, dully shadowed in the ice, or made darker and more dreary29 by the great white fields of snow.
Of all this there is no hint given yet, nor need we yet awake to the knowledge that we have indeed bid the Summer farewell till next year. The evenings are still warm, warm with that cool warmth which is so delicious: it will be some time yet before we can see our breath as we talk: we can stay out well until eight or later, and hear through the open window the clatter30 of arranging tea-cups, and watch the lamp, still faint in the twilight, warm the room with a dim orange glow.
Therefore I shall sit here awhile on this garden seat, and muse31 in and upon the twilight. The scene and place are favourable32 for quiet thought. The lawn is smooth and shaven; at my feet lie beds of profuse33 geranium, verbena, calceolaria, petunia34, in their rich Autumn prime, before any hint of frost has visited them. The air is quite heavy with the scent35 of the massed heliotrope36. The colours, if sobered, are not yet lost in the fading light; the scarlets37 and purples are hushing227 and blending; the cherry colour, yellow, and white, have grown more distinct, and stand out more apparent upon the grass. Overhead, the sky is deepening to that dusk steel blue which soon discloses the very faint yet eye-catching glimmer38 of one white star. Across the quiet dome39, and between the still, outstretched, motionless branches, the silent bats flit to and fro; there is a rustle40 of chafers in the lime. One sweet melancholy41 monotonous42 sound gives a background to the silence, an undertone that enhances, not in the least disturbs, the quiet. For the great charm of this garden, which lies on the slope of a hill, is, that near the foot of that hill swells43 and fails the ever-moving Sea. And looking from my garden seat through the near rose-bushes and above the taller growth lower down the slope, I see the broad silver shield, rising, as it seems to me on my hill-seat, up the circle of its horizon. An hour ago I was admiring the brilliancy and intensity44 of its colour, green shoaling into blue, and sparkling in the sun; now the faint light of the broad moon shares the sway of the decaying sunlight; and I see above and through the branches a space of pale bright grey. The jewel blue of afternoon has died out from it, but the more neutral tint45 accords better, I feel, with the sober hour and hushed sounds of twilight. How complete is the harmony and the balance of colour in all God’s pictures!
And I love these twilight studies, that are much like the paintings, so Robert Browning tells us, of Andrea del Sarto, the faultless painter. Pictures in which—
“A common greyness silvers everything, All in a twilight.”
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This is essentially46 a twilight poem I always think; silver-grey; a quiet calmed heart that has settled down into a deep still sadness and disappointment. He longs for those higher aspirations47 which can here be but imperfectly expressed, knowing that it is not well unless we hold an ideal far above our fulfilment here; and that, if we have attained48 all we sought in our pursuit of the beautiful and the good, we have not intended nobly enough:—
“There’s the bell clinking from the chapel-top; That length of convent wall across the way Holds the trees safer, huddled more inside; The last monk49 leaves the garden; days decrease And Autumn grows, Autumn in everything. Eh? the whole seems to fall into a shape As if I saw alike my work and self, And all that I was born to be and do, A twilight piece.”
Is not the tone of thought here expressed one natural to us all at certain times, when for us life’s vivid lights and deep shadows have all toned into a uniform half tint? We all have such twilight hours: times when the sun has sunk, and our heart has gone down with it, and a grey depression settles gradually upon the soul. Times when we feel that our life is little, and low, and mean: when we yearn50 for a sympathy that earth has not to give; when we turn away disheartened and disgusted from our life and from ourselves, and turn the faces of what seemed our most faultless works to the wall, and care not if we never saw them again. Times when we go about to cause our heart to despair of all the labour which we took under the sun.229 Times when the failures of others seem better than our successes; times when we lament51 over the lowness of our aim, the meanness of our intention, the winglessness of our soul; and yet times when our very discontent with all that we are and have accomplished52, our very disgust at our grovelling53 minds, prove our affinity54 with higher things than any of these that we have grasped here. Those anguished55 yearnings to be nobler prove that we are something nobler than we hold ourselves to be. The depression of the twilight marks our kindred with the golden glory of the sun. Thus may we cheer our hearts, that in their dull hours are wont56 to judge our aims by our attainments57, and from the inadequacy58 of the performance, to conclude the lowness of the intention. The workman’s dissatisfaction with his own life’s work is the clear proof that his inmost self is nobler, not only than his attainments, but often even than his endeavours.
I awake from my abstraction, however, and look around. The twilight has deepened, the flowers are losing their colour, the surrounding objects their distinctness. One peculiar59 property, sometimes a charm, sometimes a dread60, of this light neither clear nor dark, begins to be developed. I mean the uncertainty61, the indefiniteness, the illusions of twilight. And how many analogies occur to my mind as I sit here musing62 on the twilight, and comparing with it the indistinctness and the ?nigma in which we are living here.
And first I think of God’s ancient people: how many of God’s promises to them were misconceived because of the twilight in which they were seen. And we might, thinking230 shallowly, wonder that the light of prophecy was such twilight, so dim, and the objects seen in it so undefined and uncertain. For instance, how obscure and almost confusing seems to us the light given to the Jews as to the spiritual nature of the Messiah’s kingdom. Through the twilight of prophecy we may very well fancy that a grand earthly kingdom of power and conquest loomed63 upon the hope and imagination of the people of Israel. Because of the hardness of their hearts, indeed, and the lowness of their spiritual standard, spiritual revelations had to be clothed for them in a body of flesh. The people that could worship the golden calf64 under the very cloud that rested upon Sinai, would have ill-received, we may be sure, a clear revelation of the manner of the Messiah’s kingdom. A kingdom not of this world, with no outward show of pomp and glory; a King despised and rejected of men, and nailed upon the accursed tree: how would those carnal hearts have received such a programme? Nay65, how did this people, even in the Messiah’s time, receive it? Behold66 the shouting crowds, one preceding, one following the King of the Jews! Behold the waving palms, the strewn cloaks! Hear the “Hosannas” ring out as the concourse arrives in sight of the royal city; and the enthusiastic burst, “Blessed is the King of Israel that cometh in the name of the Lord!” What visions, we perceive, were seething67 and working in their minds—visions of restored freedom, and rule, and power, and the sway of Israel restored, as in those old glorious days, from the river even unto the sea. Grand, and splendid, and indistinct, that231 promised kingdom towered before them in the twilight; they threw loose reins68 on their imagination, and let it carry them whither it would.
But when the truth which they had so misconceived and misinterpreted stood close to them, and they perceived its entire difference from their excited dreams, mark the change—the revulsion. The King is crowned; His kingdom is proclaimed as being not of this world: the crowd are shouting still; but the cry is now, “Crucify Him! Crucify Him!” Nay further yet. The discovery of the real proportions and character of that fabric69 which had appeared so majestic70 and superb through the twilight: this discovery had proved too much even for their faith who had formed the chosen court of the King Messiah. “We trusted that it had been he which should have redeemed72 Israel”; but, lo! the Shepherd is smitten73, and the sheep are scattered74.
Now, as it has been pointed75 out before this, an illusion of the twilight was converted by the impatience76 and the carnal hearts of the Jews, into a delusion77. It was true that a mighty78 King was coming, that He should set up a kingdom great and glorious, one which should crumble79 widest kingdoms into the dust. It was true that the enemies of God’s people should fall before this kingdom which should have no end; true that this King was He which should redeem71 Israel. All this which was prophesied80 was no delusion: all was true: all came to pass.
But now let us search out the fault of the Jews, who were deluded81 by revelation, and blinded by partial light. They were told that these great things would be: they were232 bidden to prepare to receive them. Forthwith they decided82 in their own minds how and in what way God would bring them about; they gave form and shape to those indistinct half-seen masses after the pattern and desire of their own vain hearts; they decided that God would give them the exact reality of their own carnal dreams; they prepared their heart therefore to receive its own interpretation83, and shut it close against any other. And so when the course of time brought them close to that which their fancy in the twilight had thus disguised, they could not recognise it, they refused to believe it: they passed on beyond it, still searching after the unreal fabric of their own imagination; and even now, while the twilight seems deepening to darkness about them, they go on and on across the blank desert, seeking those gigantic hopes which have already, could they but believe it, been much more than fulfilled.
“Oh, say, in all the bleak84 expanse, Is there a spot to win your glance, So bright, so dark as this? A hopeless faith, a homeless race, Yet seeking the most holy place, And owning the true bliss85!”
That this was not God’s doing, but the result of their own impatience, and of the earthliness of their own hearts, we have abundant proof. In that light, neither clear nor dark, there were those who were content to wait until God Himself should reveal the manner of those great things that He had foreshadowed; many died thus implicitly86 waiting; some, with Elizabeth, and Simeon, and holy Anna, departed in peace,233 their eyes having just seen His salvation87. They had by diligent88 use of the light they had, attained to a more spiritual understanding of prophecy; and so to them was fulfilled that saying, “Unto you that have shall more be given.”
But have we not passed out of the twilight even now that Christ’s fuller revelation has come? No: for, I take it, still, while we live here, do we walk in the dusk; it is with us waiting still for the grand indistinct objects of prophecy to assume a definite outline as we draw near to them; it is the passing on in a twilight march, contemplating90 the attained reality of one dim foreshadowing, and straightway looking up to see before us the gigantic distant form of another, awful in its dimness and uncertainty.
Is not this what the Great Teacher would have us learn when He declares that the spirit of a little child is the right and necessary spirit for those who would receive the kingdom of God? In these mighty mysteries we are to be content to be children now, not yet men: it is to be twilight here; noon hereafter. How it saddens me, then, sitting in the twilight and waiting for the wonderful panorama91 of morning; how it saddens me to hear the loud talk nowadays of our attained manhood—of our possessed92 noon. Nowadays, forsooth, we are so full grown, have such clear light, that we are to handle doubts familiarly, and to decide at once concerning that which God has but half revealed; and to reject what we cannot understand, and to deny that which we cannot define. Man’s reason—methought that, at present, it had to work in the sphere of the twilight; but this idea is by some rejected with scorn, and they would fain persuade us that it is already placed234 in the full blaze of day. The “province of reason,” we hear great talk of this; and yet now let me ask what really is the true province of reason? Is it, can it be, to determine and decide, to fathom93 and understand concerning the deep and mysterious ways of God, and His counsel secret to us and past finding out? One would think so, to see men casting overboard this and that revealed truth because they cannot understand it in the twilight, or because it will not piece in with that creation of their own fancy, which they would substitute for our revealed God. Yet to me it seems that we have not the material, the data, for such an exercise of reason; we have not revelation enough for this; the light is too dim.
No, as we sit here in the twilight it seems to me that the province of reason is not to be straining its eyes to map out the huge mysteries which still lie in the dim distance; and to declare that those masses are shapeless, whose shape it cannot trace. Is it not rather to consider and to decide concerning those things which are placed within its scope? To satisfy itself as to our Guide, as to the reliability94 of the proofs of His being really what He claims to be; to search whether these things be so, and then implicitly to follow that Guide through uncertainty into certainty, out of the twilight into the clear day? This is not to fetter95 reason, to cramp96 thought. It is merely to confine it to its legitimate97 sphere. It is to acknowledge ourselves now in the dusk, but expecting the full morning; to own ourselves children now, but children who will one day be men.
Are we not little children here; our very reason doubtless in its twilight; probably as unable—even were they explained235 to us—to take in God’s counsels, as a child just capable of an addition-sum would be unable to master and understand the science of astronomy? Would anyone who considered wisely of these things, even wish that this present state should be our manhood? Oh, low view to take of man’s magnificent destiny! What? This all? To-day’s blunders food for to-morrow’s corrections; schemes of science changing every year; nothing certain, nothing known? Are we to grow no bigger in knowledge, are we to grow no bigger in capacity, than this? Is such dim twilight really our full day? Ah, dreary prospect98 then, mournful lot! But away with so mean a view of man’s future; with such a cramping99 of man’s reason!
Little children are we, must we be, with regard to the stupendous plans and counsels of God, so long as we have no more than our present amount of Revelation. We may advance in the world’s knowledge, but we must be content to sit down in the twilight before God’s ways and counsels, still as listeners, still as learners, reverent100, teachable, humble101; little children still. How can it be otherwise? We hear of the boasted advance of education and knowledge; we hear of reason more cultivated, and thought more free to soar. All very well; but does this, can this touch the subject of which I speak? In acquiring any further knowledge of God’s hidden things, have we advanced at all? Is there in our possession any more material on which to set reason to work, than since the last Apostle wrote the last epistle? Have we advanced? can we advance? Must we not still be children, must we not still make the most of twilight, until, having grown to manhood, the full light bursts upon us in another236 world, and we see no more in an ?nigma darkly, but face to face; know no more in part only, but even as we are known?
Oh, brother, doubting brother—if any such should hear this my talking out loud with myself—who waverest where thou shouldest stand firm, and art ready to let that slip, which thou shouldest keep in thy heart’s heart—wilt102 thou not take these words of the Wisest and Best of all, of a Teacher most mighty in intellect, most vast in knowledge; yea, who spake as never did man: wilt thou not say them to thy tossing soul, until there fall on it a great calm? A little child, a little child; that is the model for us here. Noon, one day; but now, twilight: men, hereafter; but here, children: called upon here not to explain and to fathom, but to listen and to believe. First, of course, let reason determine whether our Teacher be trustworthy; but, this decided, cannot we be content to be taught by Him? Toil103 on in the half-light, and the full light shall break on thee! Do the works, and thou shalt know of the doctrine104, whether it be of God. Yea, but you say, this is none other than a leap in the dark. Before I feel the divinity of the doctrine, why should I do the works? What is my warrant, that I should do, before I know? This, O man, satisfy thyself as to thy Guide. Examine whether He be what He pretends to be. And then commit thyself to His guidance. Implicitly, entirely105, like a child that likes to put his hand into his Father’s, because of the uncertain light.
Do, then, the works, on this warrant. Believe me, the doing them will make thy faith rock-firm. Is there not, I would ask the sceptic—is there not something in a simple child-like faith, leading to a holy angelic life, that brings237 the protest of a great reality against all your doubts and waverings? Watching such a quiet unearthly life, you feel, through all your shadows and questionings, that here, at least, is something real. While you have been making religion a series of puzzles, he has been making it a series of deeds. You studied Revelation in order to find out its difficulties; he studied it in order to learn its precepts106, to learn how to live. And, depend upon it, he has thus gained a far deeper insight even into those unfathomable mysteries by his study than you can ever do by yours. Do: then thou shalt know much more even of the doctrine.
Oh, my brother, be content; ’tis only waiting! Receive the kingdom of God as a little child. “Hath not God made foolish the wisdom of this world?” If we enter the lists with Him as equals, He will mock us, and let us be puzzled, and bring to nothing the understanding of even the prudent107 and intellectual. Thus did our Lord with the cavilling108 Pharisees, perplexing them with the question how Messiah could be David’s son, and yet his Lord. But if we sit at His feet as learners, He will teach us much that the humble alone may know. Granted that in this dim light some of His ways puzzle us, and seem inexplicable109. Granted that His own words are true, “What I do thou knowest not now.” But there is no need to understand His counsels, for the attaining110 salvation. And let us take it on trust, as well we may, that what may seem God’s harshness, is kinder than man’s kindness; that what may seem God’s foolishness, is wiser than man’s wisdom; that what seems God’s weakness, is stronger than man’s strength.
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I have mused111 in the twilight, near the boundless112, restless, ever-tumbling sea, and under the vast canopy113 of heaven; I have mused in the twilight, until the darkness has fallen, and the heaven is eloquent114 with its sign-speech of stars. Sitting in a speck115 of one of those myriad116 worlds that, flying along with inconceivable velocity117, yet appear to me intensely still in the dark, I catch a glimpse of the immensity of the plans and designs of God. Star whirls by star, system fits into system, all in an astounding118 complex order; none clashing, each kept in its due place and its right proportion by the Infinite Mind. And I gather a hint of a reply to many questions that perplex us, many problems that weary us here; questions that are often best answered by the confession119 that here we cannot answer them; questions worst239 answered by an inadequate120 attempt resulting in an inadequate explanation; questions that we may perhaps quiet with such thoughts as these:—Who knows into what other schemes and systems this life of our globe and of ourselves may be fitted; who knows, seated in this isolated121 planet, in this narrow twilight of time, how the vast day of Eternity122 before, and the vast day of Eternity behind, may make at once evident things that here were deepest, seemingly shapeless, mysteries to our mind? The moon rolls round the earth, and the earth round the sun, and this again, with all its planets, round some greater centre; and so on, perhaps, who shall guess how far? For space, as well as time, is infinite, boundless, with the eternal God. And thus, too, I divine, with that vastness and complexity123 of scheme which we shall not begin to understand until we gain the standing89-point of Eternity; thus too, I seem entitled to prophesy124, with the infinite designs of God, and with the interwoven system of His counsels. How can we, how should we, understand the different bearings, the linked relations, of His eternal plans? A fly perched on one nut in the enormous machinery125 of some manufactory, and deciding upon the plan and purpose and working of the whole, from the twistings of the point on which he stood; nay, this is not even a poor analogy with the position of man standing on this speck of Time, and complacently126 deciding concerning the tremendous counsels of Him who inhabiteth Eternity.
Heaven is revealed to us as night deepens. Thus, as the Twilight of the good man’s life dusks towards night, stars, unperceived before, stars of certainty, of knowledge, of hope, of trust, steal out one by one into his sky, until the heaven240 is one glitter above him. Earth dies out, and becomes indistinct; its colours are toned down, its scenery becomes less absorbing and obtrusive127; it begins to take its proper place in that eternal glittering dust of worlds. And so amid that speaking silence he falls asleep. I suppose that then, in Paradise, a clear morning breaks, which afterwards, in Heaven, becomes the full light of noon.
But the Twilight has gone: night has come down upon the sea: the earnest silence of those infinitely128 multiplied stars becomes oppressive: I am getting chilly129 also, and want my tea. Therefore I go indoors, close the shutters130, and rest my strained thoughts with the sight of the cheery lamp-lit room; and, asking and obtaining of my wife some half-dozen of my favourite “Songs without Words,” call back my musings from those exhausting mysteries of our twilight state, and lull131 them with the gentler and more peaceful mystery of music.
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1
twilight
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| n.暮光，黄昏；暮年，晚期，衰落时期 | |
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tinge
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| vt.(较淡)着色于，染色；使带有…气息；n.淡淡色彩，些微的气息 | |
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larches
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| n.落叶松（木材）( larch的名词复数 ) | |
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augury
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| n.预言，征兆，占卦 | |
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desolating
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| 毁坏( desolate的现在分词 )； 极大地破坏； 使沮丧； 使痛苦 | |
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6
huddled
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| 挤在一起（huddle的过去式与过去分词形式） | |
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7
wail
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| vt./vi.大声哀号，恸哭；呼啸，尖啸 | |
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unnatural
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| adj.不自然的；反常的 | |
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profusion
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| n.挥霍；丰富 | |
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foliage
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| n.叶子，树叶，簇叶 | |
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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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stouter
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| 粗壮的( stout的比较级 )； 结实的； 坚固的； 坚定的 | |
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avowed
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| adj.公开声明的，承认的v.公开声明，承认( avow的过去式和过去分词) | |
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avert
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| v.防止，避免；转移(目光、注意力等) | |
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tinged
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| v.（使）发丁丁声( ting的过去式和过去分词 ) | |
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scarlet
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| n.深红色，绯红色，红衣；adj.绯红色的 | |
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maple
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| n.槭树，枫树，槭木 | |
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crimson
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| n./adj.深(绯)红色(的)；vi.脸变绯红色 | |
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tranquillity
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| n. 平静, 安静 | |
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hush
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| int.嘘，别出声；n.沉默，静寂；v.使安静 | |
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stationary
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| adj.固定的，静止不动的 | |
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presage
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| n.预感，不祥感；v.预示 | |
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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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looms
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| n.织布机( loom的名词复数 )v.隐约出现，阴森地逼近( loom的第三人称单数 )；隐约出现，阴森地逼近 | |
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foretelling
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| v.预言，预示( foretell的现在分词 ) | |
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thicket
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| n.灌木丛，树林 | |
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boughs
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| 大树枝( bough的名词复数 ) | |
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twigs
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| 细枝，嫩枝( twig的名词复数 ) | |
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dreary
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| adj.令人沮丧的，沉闷的，单调乏味的 | |
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clatter
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| v./n.(使)发出连续而清脆的撞击声 | |
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muse
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| n.缪斯（希腊神话中的女神），创作灵感 | |
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favourable
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| adj.赞成的，称赞的，有利的，良好的，顺利的 | |
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profuse
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| adj.很多的，大量的，极其丰富的 | |
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petunia
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| n.矮牵牛花 | |
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scent
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| n.气味，香味，香水，线索，嗅觉；v.嗅，发觉 | |
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36
heliotrope
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| n.天芥菜；淡紫色 | |
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37
scarlets
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| 鲜红色，猩红色( scarlet的名词复数 ) | |
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38
glimmer
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| v.发出闪烁的微光；n.微光，微弱的闪光 | |
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39
dome
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| n.圆屋顶，拱顶 | |
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40
rustle
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| v.沙沙作响；偷盗(牛、马等)；n.沙沙声声 | |
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41
melancholy
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| n.忧郁，愁思；adj.令人感伤（沮丧）的，忧郁的 | |
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42
monotonous
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| adj.单调的，一成不变的，使人厌倦的 | |
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43
swells
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| 增强( swell的第三人称单数 )； 肿胀； （使）凸出； 充满（激情） | |
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44
intensity
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| n.强烈，剧烈；强度；烈度 | |
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45
tint
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| n.淡色，浅色；染发剂；vt.着以淡淡的颜色 | |
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46
essentially
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| adv.本质上，实质上，基本上 | |
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47
aspirations
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| 强烈的愿望( aspiration的名词复数 )； 志向； 发送气音； 发 h 音 | |
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48
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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49
monk
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| n.和尚，僧侣，修道士 | |
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50
yearn
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| v.想念；怀念；渴望 | |
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51
lament
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| n.悲叹，悔恨，恸哭；v.哀悼，悔恨，悲叹 | |
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52
accomplished
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| adj.有才艺的；有造诣的；达到了的 | |
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53
grovelling
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| adj.卑下的，奴颜婢膝的v.卑躬屈节，奴颜婢膝( grovel的现在分词 )；趴 | |
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54
affinity
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| n.亲和力，密切关系 | |
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55
anguished
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| adj.极其痛苦的v.使极度痛苦(anguish的过去式) | |
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56
wont
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| adj.习惯于；v.习惯；n.习惯 | |
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57
attainments
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| 成就，造诣； 获得( attainment的名词复数 )； 达到； 造诣； 成就 | |
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58
inadequacy
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| n.无法胜任，信心不足 | |
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59
peculiar
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| adj.古怪的，异常的；特殊的，特有的 | |
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60
dread
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| vt.担忧，忧虑；惧怕，不敢；n.担忧，畏惧 | |
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61
uncertainty
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| n.易变，靠不住，不确知，不确定的事物 | |
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62
musing
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| n. 沉思，冥想 adj. 沉思的, 冥想的 动词muse的现在分词形式 | |
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63
loomed
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| v.隐约出现，阴森地逼近( loom的过去式和过去分词 )；隐约出现，阴森地逼近 | |
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64
calf
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| n.小牛，犊，幼仔，小牛皮 | |
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65
nay
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| adv.不；n.反对票，投反对票者 | |
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66
behold
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| v.看，注视，看到 | |
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67
seething
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| 沸腾的，火热的 | |
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68
reins
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| 感情，激情； 缰( rein的名词复数 )； 控制手段； 掌管； （成人带着幼儿走路以防其走失时用的）保护带 | |
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69
fabric
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| n.织物，织品，布；构造，结构，组织 | |
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70
majestic
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| adj.雄伟的，壮丽的，庄严的，威严的，崇高的 | |
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71
redeem
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| v.买回，赎回，挽回，恢复，履行（诺言等） | |
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72
redeemed
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| adj. 可赎回的，可救赎的 动词redeem的过去式和过去分词形式 | |
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73
smitten
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| 猛打，重击，打击( smite的过去分词 ) | |
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74
scattered
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| adj.分散的，稀疏的；散步的；疏疏落落的 | |
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75
pointed
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| adj.尖的，直截了当的 | |
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76
impatience
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| n.不耐烦，急躁 | |
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77
delusion
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| n.谬见，欺骗，幻觉，迷惑 | |
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78
mighty
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| adj.强有力的；巨大的 | |
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79
crumble
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| vi.碎裂，崩溃；vt.弄碎，摧毁 | |
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80
prophesied
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| v.预告，预言( prophesy的过去式和过去分词 ) | |
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81
deluded
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| v.欺骗，哄骗( delude的过去式和过去分词 ) | |
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82
decided
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| adj.决定了的，坚决的；明显的，明确的 | |
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83
interpretation
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| n.解释，说明，描述；艺术处理 | |
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84
bleak
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| adj.(天气)阴冷的；凄凉的；暗淡的 | |
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85
bliss
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| n.狂喜，福佑，天赐的福 | |
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86
implicitly
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| adv. 含蓄地, 暗中地, 毫不保留地 | |
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87
salvation
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| n.（尤指基督）救世，超度，拯救，解困 | |
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88
diligent
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| adj.勤勉的，勤奋的 | |
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89
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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90
contemplating
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| 深思，细想，仔细考虑( contemplate的现在分词 )； 注视，凝视； 考虑接受（发生某事的可能性）； 深思熟虑，沉思，苦思冥想 | |
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91
panorama
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| n.全景，全景画，全景摄影，全景照片[装置] | |
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92
possessed
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| adj.疯狂的；拥有的，占有的 | |
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93
fathom
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| v.领悟，彻底了解 | |
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94
reliability
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| n.可靠性，确实性 | |
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95
fetter
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| n./vt.脚镣，束缚 | |
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96
cramp
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| n.痉挛；[pl.](腹)绞痛；vt.限制，束缚 | |
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97
legitimate
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| adj.合法的，合理的，合乎逻辑的；v.使合法 | |
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98
prospect
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| n.前景，前途；景色，视野 | |
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99
cramping
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| 图像压缩 | |
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100
reverent
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| adj.恭敬的，虔诚的 | |
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101
humble
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| adj.谦卑的，恭顺的；地位低下的；v.降低，贬低 | |
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102
wilt
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| v.(使)植物凋谢或枯萎；(指人)疲倦，衰弱 | |
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103
toil
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| vi.辛劳工作，艰难地行动；n.苦工，难事 | |
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104
doctrine
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| n.教义；主义；学说 | |
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105
entirely
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| ad.全部地，完整地；完全地，彻底地 | |
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106
precepts
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| n.规诫，戒律，箴言( precept的名词复数 ) | |
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107
prudent
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| adj.谨慎的，有远见的，精打细算的 | |
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108
cavilling
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| n.（矿工的）工作地点抽签法v.挑剔，吹毛求疵( cavil的现在分词 ) | |
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109
inexplicable
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| adj.无法解释的，难理解的 | |
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110
attaining
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| （通常经过努力）实现( attain的现在分词 )； 达到； 获得； 达到（某年龄、水平、状况） | |
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111
mused
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| v.沉思，冥想( muse的过去式和过去分词 )；沉思自语说（某事） | |
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112
boundless
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| adj.无限的；无边无际的；巨大的 | |
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113
canopy
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| n.天篷，遮篷 | |
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114
eloquent
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| adj.雄辩的，口才流利的；明白显示出的 | |
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115
speck
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| n.微粒，小污点，小斑点 | |
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116
myriad
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| adj.无数的；n.无数，极大数量 | |
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117
velocity
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| n.速度，速率 | |
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118
astounding
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| adj.使人震惊的vt.使震惊，使大吃一惊astound的现在分词) | |
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119
confession
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| n.自白，供认，承认 | |
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120
inadequate
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| adj.(for,to)不充足的，不适当的 | |
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121
isolated
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| adj.与世隔绝的 | |
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122
eternity
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| n.不朽，来世；永恒，无穷 | |
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123
complexity
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| n.复杂(性)，复杂的事物 | |
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124
prophesy
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| v.预言；预示 | |
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125
machinery
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| n.(总称)机械，机器；机构 | |
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126
complacently
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| adv. 满足地, 自满地, 沾沾自喜地 | |
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127
obtrusive
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| adj.显眼的；冒失的 | |
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128
infinitely
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| adv.无限地，无穷地 | |
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129
chilly
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| adj.凉快的，寒冷的 | |
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130
shutters
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| 百叶窗( shutter的名词复数 )； （照相机的）快门 | |
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131
lull
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| v.使安静，使入睡，缓和，哄骗；n.暂停，间歇 | |
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