Canto9 I. Paradise opens with Dante's statement that in heaven he was "witness of things, which to relate again, surpasseth the power of him who comes from thence." He therefore invokes10 the help of Apollo to describe that part of the universe upon which is lavished11 the greatest share of light. Then, while gazing up into Beatrice's eyes, Dante, freed from earth's trammels, suddenly feels himself soar upward, and is transferred with indescribable swiftness into a totally different medium.
Canto II. Perceiving his bewilderment, Beatrice reassures12 him in a motherly strain, and, gazing around him, Dante realizes they have entered the translucent13 circle of the moon (revolved by angels). After warning his fellow-men "the way I pass ne'er yet was run," Dante goes on to relate what Beatrice teaches him in regard to the heavenly spheres and spiritual evolution, and how she promises to reveal to him "the truth thou lovest."
Canto III. In the pearl-hued atmosphere of the moon, Dante beholds15, "as through a glass, darkly," shadowy, nun-like forms, and is told by Beatrice to communicate with them. Addressing the form nearest him, Dante learns she is Piccarda (sister of Forese), who was kidnapped by her husband after she had taken the veil. Although she would fain have kept her religious vows17, Piccarda proved a faithful wife, and declares she and her fellow-spirits are content to remain in their appointed sphere until called higher by the Almighty19.
"She with those other spirits gently smiled;
Then answer'd with such gladness, that she seem'd
With love's first flame to glow: 'Brother! our will
Is, in composure, settled by the power
Of charity, who makes us will alone
What we possess, and nought20 beyond desire.'"
All her companions also wished to be brides of Christ, but patiently did their duty, and, knowing that "in His will is our tranquillity," they now spend all their time singing "Ave Maria." When these nun-like forms vanish, Dante gazes at Beatrice in hopes of learning more.
Canto IV. In reply to Dante's inquiring glance, Beatrice explains that those compelled to sin against their desire are ever held blameless in Heaven. Then, stating:
"Not seldom, brother, it hath, chanced for men
To do what they had gladly left undone21;"
she adds that "the will that wills not, still survives unquenched," and that by will power only St. Lawrence and Mucius Scevola were enabled to brave fire. Then she makes him see how truth alone can satisfy a mind athirst for knowledge.
Canto V. Beatrice asserts that the most precious gift bestowed22 upon mankind was freedom of will, and that "knowledge comes of learning well retain'd." She concludes that when man makes a vow18 he offers his will in sacrifice to God, and that for that reason no vow should be thoughtlessly made, but all should be rigidly23 kept. Still, she admits it is better to break a promise than, like Jephthah and Agamemnon, to subscribe24 to a heinous25 crime, and states that either Testament26 can serve as guide for Jews or Christians28. Again drawing Dante upward by the very intensity29 of her gaze, she conveys him to the second circle, the heaven of Mercury (revolved by Archangels). Here, in an atmosphere as pellucid30 as water, Dante perceives thousands of angels, coming toward him, singing "Lo! one arrived to multiply our loves!" These spirits assure Dante he was born in a happy hour, since he is allowed, ere the "close of fleshly warfare," to view the glories of heaven,—and express a desire to share their lights with him. So Dante questions the spirit nearest him, which immediately glows with loving eagerness to serve him, until it becomes a dazzling point of light.
Canto VI. This spirit announces he is Justinian, chosen to clear "from vain excess the encumbered31 laws," five hundred years after the Christian27 era began, and that it was in order to devote all his time to this task that he consigned32 the military power to Belisarius. He proceeds to give Dante a résumé of Roman history, from the kidnapping of the Sabines to his own day, laying stress on the triumphs won by great generals. He also specially33 mentions the hour "When Heaven was minded that o'er all the world his own deep calm should brood," the troublous days of the empire, and the feud34 of the Guelfs and Ghibellines, the two principal political factions35 of Dante's time. Next he explains that Mercury is inhabited by "good spirits whose mortal lives were busied to that end that honor and renown36 might wait on them," and quotes in particular Raymond Bérenger, whose four daughters became queens.
Canto VII. After this speech Justinian vanishes with his angelic companions, and Dante, duly encouraged, inquires of Beatrice how "just revenge could be with justice punished!" She informs him that, as in Adam all die through the power of sin, all can by faith live again through Christ, thanks to God's goodness.
Canto VIII. Although unaware37 of the fact, Dante, whose eyes have been fixed on Beatrice, has during her exposition been wafted38 up to the third heaven, that of Venus (revolved by Princedoms). In the planet of love—where Beatrice glows with increased beauty—are innumerable souls "imperfect through excess of love," which are grouped in constantly revolving39 circles. All at once one of these luminous40 spirits approaches Dante, and, after expressing great readiness to serve him, introduces himself as Charles Martel, King of Hungary, brother of Robert of Naples. Thirsting for information, Dante inquires of him "how bitter can spring when sweet is sown?" In a lengthy41 disquisition in reply, this spirit mentions how children often differ from their parents, quotes Esau and Jacob as marked examples thereof, and adds that nature, guided by Providence42, produces at will a Solon, Xerxes, Melchisedec, or Daedalus. Canto IX. The next spirit with whom Beatrice converses43 is the fair Cunizza, who like the Magdalen "loved much," and therefor obtained pardon for her sins. Before vanishing, she foretells44 coming political events, and introduces the Proven?al bard45 Folco, whose poems on love were to be republished after five hundred years of oblivion. After relating his life, this poet informs Dante the harlot Rahab was admitted to this heaven in reward for saving Joshua's spies. This spirit concludes his interview by censuring46 the present papal policy, declaring it far too worldly, avaricious47, and time-serving to find favor in heaven.
Canto X. Drawn48 upward this time by the attraction of the sun, Dante finds himself in a dazzling sphere (revolved by Powers), where he and Beatrice behold14 consecutive49 moving wreaths, each composed of twelve blessed spirits who while on earth were noted50 as teachers of divinity and philosophy. One of these singing, revolving wreaths encompasses51 our travellers, until one of its members, St. Thomas Aquinas, ceases his ineffable52 song long enough to present his companions and explain their titles to immortal53 glory.
Canto XI. St. Thomas Aquinas, in his conversation with Dante, relates the life of St. Francis of Assisi, dwelling54 particularly upon his noble character, and describing how, after becoming wedded55 to Poverty, he founded the order of the Franciscans, received the stigmata, and died in odor of sanctity, leaving worthy56 disciples57 and emulators, such as St. Dominic, to continue and further the good work he had begun. He adds that many of the saint's followers58 are represented in the innumerable glowing wreaths which people the heaven of the Sun.
Canto XII. Still encompassed59 by one rainbow circle after another, Dante is told by St. Buonaventura of Dominic's inestimable services to mankind, and hears about his fervent60 zeal61 and deep faith.
Canto XIII. While Dante and Beatrice gaze with awe62 and admiration63 upon the circles of light which revolve4 through all the signs of the zodiac, St. Thomas Aquinas solves sundry64 of Dante's doubts, and cautions him never to accede65 to any proposition without having duly weighed it.
"Let not the people be too swift to judge;
As one who reckons on the blades in field,
Or e'er the crop be ripe. For I have seen
The thorn frown rudely all the winter long,
And after bear the rose upon its top;
And bark, that all her way across the sea
Ran straight and speedy, perish at the last
E'en in the haven's mouth."
Canto XIV. Proceeding66 from circle to circle, Dante and Beatrice reach the innermost ring, where the latter bids Solomon solve Dante's doubts by describing the appearance of the blest after the resurrection of the body. In words almost as eloquent67 as those wherewith St. Gabriel transmitted his message to Mary, Solomon complies.
"Long as the joy of Paradise shall last,
Our love shall shine around that raiment, bright
As fervent; fervent as, in vision, blest;
And that as far, in blessedness, exceeding,
As it hath grace, beyond its virtue5, great.
Our shape, regarmented with glorious weeds
Of saintly flesh, must, being thus entire,
Show yet more gracious. Therefore shall increase
Whate'er, of light, gratuitous68 imparts
The Supreme69 Good; light, ministering aid,
The better to disclose his glory: whence,
The vision needs increasing, must increase
The fervor70, which it kindles71; and that too
The ray, that comes from it."
As he concludes his explanation, a chorus of spiritual voices chant "Amen," and Solomon, directing Dante's glance upward, shows him how the bright spirits of this sphere group themselves in the form of a cross,—glowing with light and pulsing with music,—whereon "Christ beamed," a sight none can hope to see save those who "take up their cross and follow him."
Cantos XV, XVI. In the midst of the rapture72 caused by these sights and sounds, Dante is amazed to recognize, in one of the angels which continually shift places in the glowing cross, his ancestor Cacciaguida, who assures him Florence proved happy as long as its inhabitants led simple and virtuous73 lives, but rapidly degenerated74 and became corrupt75 when covetousness76, luxury, and pleasure took up their abode77 within its walls.
Canto XVII. Encouraged by Beatrice, who stands at a short distance to leave him more freedom, Dante begs his great ancestor to reveal what is about to befall him, so that, forewarned, he may most wisely meet his fate. In reply Cacciaguida tells him he will be exiled from Florence, and compelled to associate with people who will turn against him, only to rue78 this fact with shame later on. He adds Dante will learn how bitter is the savor79 of other's bread and how hard to climb another's stairs.
"Thou shalt leave each thing
Beloved most dearly: this is the first shaft80
Shot from the bow of exile. Thou shalt prove
How salt the savor is of other's bread;
How hard the passage, to descend81 and climb
By other's stairs."
Then Cacciaguida goes on to state that Dante shall finally find refuge in Lombardy, with Can Grande, and while there will compose the poems depicting82 his memorable83 journey down through sin to the lowest pit and upward through repentance84 to the realm of bliss85.
"For this, there only have been shown to thee,
Throughout these orbs, the mountain, and the deep,
Spirit, whom fame hath note of. For the mind
Of him, who hears, is loath86 to acquiesce87
And fix its faith, unless the instance brought
Be palpable, and proof apparent urge."
Seeing Dante's dismay at this prediction, Beatrice comforts him by a smile, and, seeing he is again wrapped in contemplation of her, warns him that "these eyes are not thy only Paradise."
Canto XVIII. Then Beatrice leads her charge into the fifth heaven, that of Mars, revolved by Virtues and inhabited by transfigured martyrs88, confessors, and holy warriors89, such as Joshua, the Maccabees, Charlemagne, Orlando, Godfrey of Bouillon, and other men of note. These worthies90 form a part of the mystic cross, and each glows with transcendent light as Beatrice points them out one after another. Then Beatrice wafts91 her change into the sixth heaven, that of Jupiter (revolved by Dominations). Here the spirits of rulers famous for justice, moving with kaleidoscopic92 tints93 and rapidity, alternately form mystic letters spelling "Love righteousness ye that be judges of the earth," or settle silently into the shape of a gigantic eagle. This sight proves so impressive that Dante sinks to his knees, fervently94 praying justice may indeed reign95 on earth as in heaven.
Canto XIX. To his intense surprise Dante now hears the mystic eagle proclaim in trumpet96 tones that justice and pity shall be exacted, and that no man shall be saved without them. He adds that eternal judgment97 is incomprehensible to mortal ken16, that mere98 professions are vain, and that many so-called Christian potentates99 (some of whom he names) will present a sorry figure on Judgment Day.
Canto XX. After a period of silence, the same Eagle (an emblem100 of the Empire) proceeds to exalt101 certain rulers, especially those glorified102 spirits which form the pupil of his eye (David), and his eyelids103 (Trajan, Hezekiah, Constantine). As he mentions their names they glow like priceless rubies104, and he explains that, although some of them lived before Christ was made flesh, all have been redeemed105 because Faith, Hope, and Charity are their sponsors.
"The three nymphs,
Whom at the right wheel thou beheld106'st advancing,
Were sponsors for him, more than thousand years
Before baptizing. O how far removed,
Predestination! is thy root from such
As see not the First Cause entire: and ye,
O mortal men! be wary107 how ye judge:
For we, who see our Maker108, know not yet
The number of the chosen; and esteem109
Such scantiness110 of knowledge our delight:
For all our good is, in that primal111 good,
Concentrate; and God's will and ours are one."
Canto XXI. Meantime Beatrice, who has grown more and more beautiful as they rise, explains, when Dante again gazes upon her, that she no longer dares smile, lest he be consumed like Semele when she beheld Jove. The magnetic power of her glance suffices again, however, to transfer him to the seventh heaven, that of Saturn (revolved by Thrones). This sphere is the abiding112 place of contemplative and abstinent113 hermits114 and monks115. There our poet beholds a ladder, up whose steps silently ascend116 those whose lives were spent in retirement117 and holy contemplation. Amazed by all he sees, and conscious he no longer hears the music of the spheres, Dante wonders until informed by one of the spirits, coming down the steps to meet him, that at this stage the heavenly music is too loud and intense for human ears. Seeing his interlocutor suddenly become a whirling wheel of light, Dante inquires what this may mean, only to be told spirits obscured on earth by fleshly garments shine brightly in heaven. The spirit then gives his name (St. Peter Damian), vividly118 describes the place where he built his hermitage, and declares many modern prelates have sinned so grievously through lechery119 or avarice120 that they are now detained in Inferno121 or Purgatory122. As he speaks, spirit after spirit flits down the stairs, each bound on some errand of charity to the spheres below.
Canto XXII. Startled by a loud cry, Dante is reassured123 by St. Damian's statement that no harm can befall him in heaven. Next Beatrice directs his attention to some descending124 spirits, the most radiant of which is St. Benedict, who explains how blissful spirits often leave the heavenly abode "to execute the counsel of the Highest." He adds that Dante has been selected to warn mortals, none of whom will ever be allowed to venture hither again. Then St. Benedict describes his life on earth and inveighs125 against the corruption126 of the monks of Dante's time.
His speech ended, St. Benedict vanishes, and Beatrice wafts Dante up the mystic stairs, through the constellation127 of the Gemini, to the eighth heaven, that of the Fixed Stars (revolved by the Cherubim). Declaring he is so near "the last salvation128" that his eyes should be unclouded, Beatrice removes the last veil from his sight, and bids him gaze down at the spheres through which they have passed, and "see how vast a world thou hast already put beneath thy feet." Smiling at the smallness of the earth left behind him, Dante, undazzled by the mild light of the moon or the glow of the sun, gazes at the seven revolving spheres until all the scheme of creation is "made apparent to him."
Canto XXIII. Beatrice, who is still standing129 beside him, finally tears him away from his contemplation of what is beneath him, and directs his glance aloft, where he catches his first glimpse of Christ, escorted by his Mother and by the Church triumphant130. Too dazzled and awed131 at first to grasp what he sees, Dante feels heart and mind expand, as he listens enraptured132 to sweeter music than was ever made by the nine muses133. Meantime the spirits escorting Christ crown the Virgin134 with lilies, and all sing the praises of the Queen of Heaven.[19]
Canto XXIV. Beatrice and Dante are now joined by the spirit of St. Peter, who examines Dante on faith, receiving the famous reply: "Faith is the substance of the thing we hope for, and evidence of those that are not seen." Not only does St. Peter approve Dante's definition, but he discusses theological questions with him, leading him meanwhile further into this sphere.
Canto XXV. Presently a spirit approaches them which is designated by Beatrice as St. James. After greeting St. Peter and smiling upon Beatrice, St. James reveals he has been sent hither by Christ to examine Dante upon hope, whereupon our poet, lifting his eyes "to the hills," gains courage enough to answer thus: "Hope is the certain expectation of future glory, which is the effect of grace divine and merit precedent135." St. James is so pleased with this answer that he glows even more brightly, as St. John, "who lay upon the breast of him, our Pelican," appeared, shining so brightly that Dante, turning to ask Beatrice who he is, discovers he can no longer see her although she is close beside him.
"I turn'd, but ah! how trembled in my thought,
When, looking at my side again to see
Beatrice, I descried136 her not; although,
Not distant, on the happy coast she stood."
Canto XXVI. Dante now ascertains137 he has merely been temporarily blinded by the excess of light which emanates138 from St. John, who proceeds to examine him in regard to Charity. His answers are greeted by the heavenly chorus with the chant "Holy, holy, holy," in which Beatrice joins, ere she clears the last mote139 away from Dante's eyes and thus enables him to see more plainly than ever. Our poet now perceives a fourth spirit, in whom he recognizes Adam, father of mankind, who retells the story of Eden, adding that, 4232 years after creation, Christ delivered him from hell, and enabled him to view the changes which had taken place in the fortunes of his descendants during that long space of time.
Canto XXVII. After listening enraptured to the melody of the heavenly choir140 chanting "Glory be to the Father, to the Son, and to the Holy Ghost," Dante gazes upon the four worthies near him, who glow and shine like torches, while "silence reigns141 in heaven." Then St. Peter, changing color, holds forth142 against covetousness, and expounds143 the doctrine144 of apostolic succession. Because the early popes died as martyrs, he considers it a disgrace that their successors should be guilty of misgovernment. He adds that the keys bestowed upon him should never figure on banners used in waging unrighteous wars, and that his effigy145 on the papal seal should never appear on worldly documents.
Then Beatrice affords Dante a glimpse of the earth from the Straits of Gibraltar to the Bosphorus, and, when this vision ends, wafts him up into the ninth heaven, the Primum Mobile, or spot whence all motion starts, although itself remains146 immovable.
Here is the goal, whence motion on his race
Starts: motionless the centre, and the rest
All moved around.
Canto XXVIII. From this point Dante watches the universe spin around him, until "she who doth emparadise my soul" draws aside the veil of mortality, and allows him to perceive nine concentric spheres of multitudinous angels constantly revolving around a dazzling point while singing "Hosanna!" These are the heavenly host, the hierarchy147 of angels, Seraphim, Cherubim, Thrones, Dominations, Virtues, Powers, Princedoms, Archangels, and Angels, in charge of the various circles which compose Dante's Paradise.
Canto XXIX. Able to read Dante's thoughts, Beatrice explains some of the things he would fain know, and disperses148 his doubts, cautioning him, if he would be blessed, to rid himself of every atom of pride, since that caused even angels to fall!
Canto XXX. Once more Dante's eyes are fixed upon Beatrice, whose beauty far transcends149 his powers of description, and is by her conveyed into the next circle, the Empyrean, or heaven of pure light, into which he is told to plunge150 as into a river. Eagerly quaffing151 its ethereal waters to satisfy his ardent152 thirst for knowledge, Dante beholds the court of Heaven, and descries153 its myriads154 of thrones, all occupied by redeemed spirits. These thrones are grouped around a brilliant centre (God) so as to form a dazzling jewelled rose.
Canto XXXI. Robed in snowy white, the redeemed—who form the petals155 of the Eternal Rose—are visited from time to time by ruby156 sparks, which are the angels hovering157 above them, who plunge like bees into the heart of this flower, their glowing faces, golden wings, and white robes adding charms to the scene. After gazing for some time at this sight in speechless wonder, Dante, turning to question Beatrice, discovers she is no longer beside him! At the same time a being robed in glory near him bids him look up at the third row of thrones from the centre, and there behold her in her appointed seat. Eagerly glancing in the direction indicated, Dante perceives Beatrice, who, when he invokes her, smiles radiantly down upon him, ere she again turns her face to the eternal fountain of light.
"So I my suit preferr'd:
And she, so distant, as appear'd, look'd down,
And smiled; then towards the eternal fountain turn'd."
Meanwhile the spirit informs Dante he has been sent by Beatrice to help him end his journey safely, for he is St. Bernard, who so longed to behold the Virgin's countenance158 that that boon159 was vouchsafed160 him. Knowing Dante would fain see her too, he bids him find, among the most brilliant lights in the Mystic Rose, the Virgin Mary, Queen of Heaven.
Canto XXXII. Because the dazzled Dante cannot immediately locate her, St. Bernard points her out, with Eve, Rachel, Beatrice, Sarah, Judith, Rebecca, and Ruth sitting at her feet, and John the Baptist, St. Augustine, St. Francis, and St. Benedict standing close behind her. He also explains that those who believed in "Christ who was to come" are in one part of the rose, while those who "looked to Christ already come" are in another, but that all here are spirits duly assoiled, and adds that, although occupying different ranks, these spirits are perfectly161 satisfied with the places awarded to them. Told now to look up at the face most closely resembling Christ's Dante discovers it is that of St. Gabriel, angel of the annunciation, and he descries further on St. Peter, Moses, and St. Anna, as well as Santa Lucia who induced Beatrice to send for him.
Canto XXXIII. This done, St. Bernard fervently prays the Virgin, who not only "gives succor162 to him who asketh it, but oftentimes forerunneth of its own accord the asking," to allow Dante one glimpse of Divine Majesty163. Seeing this prayer is graciously received, St. Bernard bids Dante look up. Thanks to his recently purified vision, our poet has a glimpse of the Triune Divinity,—compounded of love,—which so transcends all human expression that he declares "what he saw was not for words to speak."
He concludes his grand poem, however, by assuring us that, although dazed by what he had seen, his
"will roll'd onward164, like a wheel In even motion, by the love impell'd, That moves the sun in heaven and all the stars."
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1
Saturn
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| n.农神，土星 | |
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2
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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3
revolved
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| v.（使）旋转( revolve的过去式和过去分词 )；细想 | |
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4
revolve
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| vi.(使)旋转；循环出现 | |
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5
virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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6
virtues
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| 美德( virtue的名词复数 )； 德行； 优点； 长处 | |
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7
seraphim
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| n.六翼天使(seraph的复数)；六翼天使( seraph的名词复数 ) | |
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8
orbs
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| abbr.off-reservation boarding school 在校寄宿学校n.球，天体，圆形物( orb的名词复数 ) | |
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9
canto
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| n.长篇诗的章 | |
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10
invokes
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| v.援引( invoke的第三人称单数 )；行使（权利等）；祈求救助；恳求 | |
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11
lavished
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| v.过分给予，滥施( lavish的过去式和过去分词 ) | |
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12
reassures
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| v.消除恐惧或疑虑，恢复信心( reassure的第三人称单数 ) | |
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13
translucent
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| adj.半透明的；透明的 | |
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14
behold
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| v.看，注视，看到 | |
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beholds
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| v.看，注视( behold的第三人称单数 )；瞧；看呀；（叙述中用于引出某人意外的出现）哎哟 | |
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16
ken
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| n.视野，知识领域 | |
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17
vows
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| 誓言( vow的名词复数 )； 郑重宣布，许愿 | |
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vow
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| n.誓(言)，誓约；v.起誓，立誓 | |
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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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nought
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| n.／adj.无，零 | |
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undone
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| a.未做完的，未完成的 | |
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bestowed
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| 赠给，授予( bestow的过去式和过去分词 ) | |
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rigidly
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| adv.刻板地，僵化地 | |
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subscribe
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| vi.(to)订阅，订购；同意；vt.捐助，赞助 | |
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heinous
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| adj.可憎的，十恶不赦的 | |
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testament
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| n.遗嘱；证明 | |
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Christian
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| adj.基督教徒的；n.基督教徒 | |
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Christians
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| n.基督教徒( Christian的名词复数 ) | |
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intensity
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| n.强烈，剧烈；强度；烈度 | |
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pellucid
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| adj.透明的，简单的 | |
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encumbered
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| v.妨碍，阻碍，拖累( encumber的过去式和过去分词 ) | |
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consigned
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| v.把…置于（令人不快的境地）( consign的过去式和过去分词 )；把…托付给；把…托人代售；丟弃 | |
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specially
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| adv.特定地；特殊地；明确地 | |
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feud
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| n.长期不和；世仇；v.长期争斗；世代结仇 | |
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factions
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| 组织中的小派别，派系( faction的名词复数 ) | |
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renown
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| n.声誉，名望 | |
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unaware
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| a.不知道的，未意识到的 | |
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38
wafted
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| v.吹送，飘送，（使）浮动( waft的过去式和过去分词 ) | |
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39
revolving
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| adj.旋转的，轮转式的；循环的v.（使）旋转( revolve的现在分词 )；细想 | |
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40
luminous
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| adj.发光的，发亮的；光明的；明白易懂的；有启发的 | |
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41
lengthy
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| adj.漫长的，冗长的 | |
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42
providence
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| n.深谋远虑，天道，天意；远见；节约；上帝 | |
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43
converses
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| v.交谈，谈话( converse的第三人称单数 ) | |
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44
foretells
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| v.预言，预示( foretell的第三人称单数 ) | |
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45
bard
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| n.吟游诗人 | |
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46
censuring
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| v.指责，非难，谴责( censure的现在分词 ) | |
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47
avaricious
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| adj.贪婪的，贪心的 | |
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48
drawn
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| v.拖，拉，拔出；adj.憔悴的，紧张的 | |
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49
consecutive
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| adj.连续的，联贯的，始终一贯的 | |
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50
noted
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| adj.著名的，知名的 | |
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51
encompasses
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| v.围绕( encompass的第三人称单数 )；包围；包含；包括 | |
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52
ineffable
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| adj.无法表达的，不可言喻的 | |
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53
immortal
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| adj.不朽的；永生的，不死的；神的 | |
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54
dwelling
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| n.住宅，住所，寓所 | |
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55
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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56
worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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57
disciples
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| n.信徒( disciple的名词复数 )；门徒；耶稣的信徒；（尤指）耶稣十二门徒之一 | |
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58
followers
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| 追随者( follower的名词复数 )； 用户； 契据的附面； 从动件 | |
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59
encompassed
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| v.围绕( encompass的过去式和过去分词 )；包围；包含；包括 | |
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60
fervent
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| adj.热的，热烈的，热情的 | |
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61
zeal
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| n.热心，热情，热忱 | |
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62
awe
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| n.敬畏，惊惧；vt.使敬畏，使惊惧 | |
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63
admiration
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| n.钦佩，赞美，羡慕 | |
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64
sundry
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| adj.各式各样的，种种的 | |
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65
accede
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| v.应允，同意 | |
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66
proceeding
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| n.行动，进行，(pl.)会议录，学报 | |
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67
eloquent
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| adj.雄辩的，口才流利的；明白显示出的 | |
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68
gratuitous
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| adj.无偿的，免费的；无缘无故的，不必要的 | |
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69
supreme
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| adj.极度的，最重要的；至高的，最高的 | |
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70
fervor
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| n.热诚；热心；炽热 | |
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71
kindles
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| （使某物）燃烧，着火( kindle的第三人称单数 )； 激起（感情等）； 发亮，放光 | |
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72
rapture
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| n.狂喜；全神贯注；着迷；v.使狂喜 | |
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73
virtuous
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| adj.有品德的，善良的，贞洁的，有效力的 | |
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74
degenerated
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| 衰退，堕落，退化( degenerate的过去式和过去分词 ) | |
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75
corrupt
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| v.贿赂，收买；adj.腐败的，贪污的 | |
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76
covetousness
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77
abode
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| n.住处，住所 | |
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78
rue
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| n.懊悔，芸香，后悔；v.后悔，悲伤，懊悔 | |
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79
savor
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| vt.品尝，欣赏；n.味道，风味；情趣，趣味 | |
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80
shaft
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| n.(工具的)柄，杆状物 | |
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81
descend
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| vt./vi.传下来，下来，下降 | |
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82
depicting
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| 描绘，描画( depict的现在分词 )； 描述 | |
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83
memorable
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| adj.值得回忆的，难忘的，特别的，显著的 | |
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84
repentance
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| n.懊悔 | |
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85
bliss
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| n.狂喜，福佑，天赐的福 | |
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86
loath
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| adj.不愿意的；勉强的 | |
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87
acquiesce
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| vi.默许，顺从，同意 | |
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88
martyrs
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|
| n.martyr的复数形式；烈士( martyr的名词复数 )；殉道者；殉教者；乞怜者（向人诉苦以博取同情） | |
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89
warriors
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| 武士，勇士，战士( warrior的名词复数 ) | |
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90
worthies
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| 应得某事物( worthy的名词复数 )； 值得做某事； 可尊敬的； 有（某人或事物）的典型特征 | |
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91
wafts
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| n.空中飘来的气味，一阵气味( waft的名词复数 )；摇转风扇v.吹送，飘送，（使）浮动( waft的第三人称单数 ) | |
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92
kaleidoscopic
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| adj.千变万化的 | |
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93
tints
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| 色彩( tint的名词复数 )； 带白的颜色； （淡色）染发剂； 痕迹 | |
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94
fervently
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|
| adv.热烈地，热情地，强烈地 | |
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95
reign
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| n.统治时期，统治，支配，盛行；v.占优势 | |
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96
trumpet
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| n.喇叭，喇叭声；v.吹喇叭，吹嘘 | |
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97
judgment
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| n.审判；判断力，识别力，看法，意见 | |
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98
mere
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| adj.纯粹的；仅仅，只不过 | |
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99
potentates
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| n.君主，统治者( potentate的名词复数 )；有权势的人 | |
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100
emblem
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| n.象征，标志；徽章 | |
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101
exalt
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| v.赞扬，歌颂，晋升，提升 | |
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102
glorified
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| 美其名的，变荣耀的 | |
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103
eyelids
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|
| n.眼睑( eyelid的名词复数 )；眼睛也不眨一下；不露声色；面不改色 | |
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104
rubies
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| 红宝石( ruby的名词复数 )； 红宝石色，深红色 | |
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105
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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106
beheld
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| v.看，注视( behold的过去式和过去分词 )；瞧；看呀；（叙述中用于引出某人意外的出现）哎哟 | |
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107
wary
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| adj.谨慎的，机警的，小心的 | |
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108
maker
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| n.制造者，制造商 | |
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109
esteem
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| n.尊敬，尊重；vt.尊重，敬重；把…看作 | |
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110
scantiness
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| n.缺乏 | |
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111
primal
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| adj.原始的；最重要的 | |
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112
abiding
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| adj.永久的，持久的，不变的 | |
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113
abstinent
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| adj.饮食有度的，有节制的，禁欲的；n.禁欲者 | |
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114
hermits
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| （尤指早期基督教的）隐居修道士，隐士，遁世者( hermit的名词复数 ) | |
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115
monks
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| n.修道士，僧侣( monk的名词复数 ) | |
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116
ascend
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| vi.渐渐上升，升高；vt.攀登，登上 | |
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117
retirement
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| n.退休，退职 | |
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118
vividly
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| adv.清楚地，鲜明地，生动地 | |
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119
lechery
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| n.好色；淫荡 | |
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120
avarice
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| n.贪婪；贪心 | |
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121
inferno
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| n.火海；地狱般的场所 | |
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122
purgatory
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| n.炼狱；苦难；adj.净化的，清洗的 | |
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123
reassured
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| adj.使消除疑虑的；使放心的v.再保证，恢复信心( reassure的过去式和过去分词) | |
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124
descending
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| n. 下行 adj. 下降的 | |
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125
inveighs
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| v.猛烈抨击，痛骂，谩骂( inveigh的第三人称单数 ) | |
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126
corruption
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| n.腐败，堕落，贪污 | |
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127
constellation
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| n.星座n.灿烂的一群 | |
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128
salvation
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| n.（尤指基督）救世，超度，拯救，解困 | |
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129
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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130
triumphant
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| adj.胜利的，成功的；狂欢的，喜悦的 | |
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131
awed
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| adj.充满敬畏的，表示敬畏的v.使敬畏，使惊惧( awe的过去式和过去分词 ) | |
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132
enraptured
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| v.使狂喜( enrapture的过去式和过去分词 ) | |
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133
muses
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| v.沉思，冥想( muse的第三人称单数 )；沉思自语说（某事） | |
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134
virgin
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| n.处女，未婚女子；adj.未经使用的；未经开发的 | |
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135
precedent
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| n.先例，前例；惯例；adj.在前的，在先的 | |
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136
descried
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| adj.被注意到的，被发现的，被看到的 | |
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137
ascertains
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| v.弄清，确定，查明( ascertain的第三人称单数 ) | |
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138
emanates
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| v.从…处传出，传出( emanate的第三人称单数 )；产生，表现，显示 | |
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139
mote
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| n.微粒；斑点 | |
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140
choir
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| n.唱诗班，唱诗班的席位，合唱团，舞蹈团；v.合唱 | |
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141
reigns
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| n.君主的统治( reign的名词复数 )；君主统治时期；任期；当政期 | |
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142
forth
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| adv.向前；向外，往外 | |
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143
expounds
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| 论述，详细讲解( expound的第三人称单数 ) | |
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144
doctrine
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| n.教义；主义；学说 | |
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145
effigy
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| n.肖像 | |
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146
remains
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| n.剩余物，残留物；遗体，遗迹 | |
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147
hierarchy
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| n.等级制度；统治集团，领导层 | |
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148
disperses
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| v.（使）分散( disperse的第三人称单数 )；疏散；驱散；散布 | |
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149
transcends
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| 超出或超越（经验、信念、描写能力等）的范围( transcend的第三人称单数 )； 优于或胜过… | |
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150
plunge
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| v.跳入，(使)投入，(使)陷入；猛冲 | |
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151
quaffing
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| v.痛饮( quaff的现在分词 )；畅饮；大口大口将…喝干；一饮而尽 | |
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152
ardent
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| adj.热情的，热烈的，强烈的，烈性的 | |
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153
descries
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| v.被看到的，被发现的，被注意到的( descried的现在分词 ) | |
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154
myriads
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| n.无数，极大数量( myriad的名词复数 ) | |
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155
petals
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| n.花瓣( petal的名词复数 ) | |
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156
ruby
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| n.红宝石，红宝石色 | |
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157
hovering
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| 鸟( hover的现在分词 )； 靠近（某事物）； （人）徘徊； 犹豫 | |
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158
countenance
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| n.脸色，面容；面部表情；vt.支持，赞同 | |
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159
boon
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| n.恩赐，恩物，恩惠 | |
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160
vouchsafed
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| v.给予，赐予( vouchsafe的过去式和过去分词 )；允诺 | |
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161
perfectly
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| adv.完美地，无可非议地，彻底地 | |
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162
succor
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| n.援助，帮助；v.给予帮助 | |
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163
majesty
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| n.雄伟，壮丽，庄严，威严；最高权威，王权 | |
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onward
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| adj.向前的，前进的；adv.向前，前进，在先 | |
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