Beside Satan, on the burning marl, lies Beelzebub, his bold compeer, who dreads14 lest the Almighty comes after them and further punish them. But Satan, rejoining that "to be weak is miserable15, doing or suffering," urges that they try and pervert16 God's aims. Then, gazing upward, he perceives God has recalled his avenging17 hosts, that the rain of sulphur has ceased, and that lightning no longer furrows18 the sky. He, therefore, deems this a fitting opportunity to rise from the burning lake, reconnoitre their new place of abode19, and take measures to redeem20 their losses.
"Seest thou yon dreary21 plain, forlorn and wild,
The seat of desolation, void of light,
Save what the glimmering22 of these livid flames
Casts pale and dreadful? Thither23 let us tend
From off the tossing of these fiery24 waves,
There rest, if any rest can harbor there,
And, reassembling our afflicted25 powers,
Consult how we may henceforth most offend
Our enemy; our own loss how repair;
How overcome this dire calamity27;
What reinforcement we may gain from hope;
If not, what resolution from despair."
Striding through parting flames to a neighboring hill, Satan gazes around him, contrasting the mournful gloom of this abode with the refulgent29 light to which he has been accustomed, and, notwithstanding the bitter contrast, concluding, "it is better to reign30 in hell than serve in heaven," ere he bids Beelzebub call the fallen angels.
His moon-like shield behind him, Beelzebub summons the legions lying on the asphalt lake, "thick as autumn leaves that strew31 the brooks32 of Vallombroso." Like guilty sentinels caught sleeping, they hastily arise, and, numerous as the locusts34 which ravaged35 Egypt, flutter around the cope of hell before alighting at their master's feet. Among them Milton descries36 various idols37, later to be worshipped in Palestine, Egypt, and Greece. Then, contrasting the downcast appearance of this host with its brilliancy in heaven, he goes on to describe how they saluted39 Satan's banner with "a shout that tore hell's conclave40 and beyond frighted the reign of Chaos41 and old Night." Next, their standards fluttering in the breeze, they perform their wonted evolutions, and Satan, seeing so mighty13 a host still at his disposal, feels his heart distend43 with pride.
Although he realizes these spirits have forfeited44 heaven to follow him, he experiences merely a passing remorse47 ere he declares the strife48 they waged was not inglorious, and that although once defeated they may yet repossess their native seat. He suggests that, as they now know the exact force of their opponent and are satisfied they cannot overcome him by force, they damage the new world which the Almighty has recently created, for submission49 is unthinkable weakness.
To make their new quarters habitable, the fallen angels, under Mammon's direction, mine gold from the neighboring hills and mould, it into bricks, wherewith they erect50 Pandemonium51, "the high capitol of Satan and his peers." This hall, constructed with speed and ease, is brightly illuminated53 by means of naphtha, and, after Satan and his staff have entered, the other fallen angels crowd beneath its roof in the shape of pygmies, and "the great consult" begins.
Book II. On a throne of dazzling splendor54 sits Satan, surrounded by his peers. Addressing his followers55, he declares that, having forfeited the highest position, he has lost more than they, and that, since he suffers the greatest pain, none will envy him his preeminence56. When he bids them suggest what they shall do, Moloch votes in favor of war, stirring up his companions with a belligerent57 speech. Belial, who is versed58 in making "the worse appear the better reason," urges guile59 instead of warfare60, for they have tested the power of the Almighty and know he can easily outwit their plans. In his turn, Mammon favors neither force nor guile, but suggests that, since riches abound61 in this region, they content themselves with piling up treasures.
All having been heard, the fallen angels decide, since it is impossible again to face Michael's dreaded62 sword, they will adopt Beelzebub's suggestion and try and find out whether they cannot settle more comfortably in the recently created world. This decided63, Satan inquires who will undertake to reconnoitre, and, as no one volunteers, declares that the mission of greatest difficulty and danger rightly belongs to him, bidding the fallen angels meanwhile keep watch lest further ill befall them. This decision is so enthusiastically applauded that ever since an overwhelming tumult65 has been termed "Pandemonium," like Satan's hall.
The "consult" ended, the angels resume their wonted size and scatter66 through hell, some exploring its recesses67, where they discover huge rivers, regions of fire and ice, and hideous68 monsters, while others beguile69 their time by arguing of "foreknowledge, will, fate," and discussing questions of philosophy, or join in antiphonal songs.
Meanwhile Satan has set out on his dreadful journey, wending his way straight to the gates of Hades, before which stand two formidable shapes, one woman down to the waist and thence scaly70 dragon, while the other, a grim, skeleton-like shape, wears a royal crown and brandishes71 a spear. Seeing Satan approach, this monster threatens him, whereupon a dire fight would have ensued, had not the female stepped between them, declaring she is Sin, Satan's daughter, and that in an incestuous union they two produced Death, whom even they cannot subdue72. She adds that she dares not unlock the gates, but, when Satan urges that if she will only let him pass, she and Death will be supplied with congenial occupations in the new world, she produces a key, and, "rolling toward the gates on scaly folds," flings wide the massive doors which no infernal power can ever close again. Through these gaping73 portals one now descries Chaos, where hot and cold, moist and dry contend for mastery, and where Satan will have to make his way through the elements in confusion to reach the place whither he is bound.
The poet now graphically74 describes how, by means of his wings or on foot, Satan scrambles75 up high battlements and plunges76 down deep abysses, thus gradually working his way to the place where Chaos and Night sit enthroned, contemplating77 the world "which hangs from heaven by a golden chain." Addressing these deities78, Satan commiserates79 them for having lost Tartarus, now the abode of the fallen angels, as well as the region of light occupied by the new world. When he proposes to restore to them that part of their realm by frustrating80 God's plans, they gladly speed him toward earth, whither "full fraught81 with mischievous82 revenge accursed in an accursed hour he hies."
Book III. After a pathetic invocation to light, the offspring of heaven, whose rays will never shine through his darkness, Milton expresses a hope that like other blind poets and seers he may describe all the more clearly what is ever before his intellectual sight. Then he relates how the Eternal Father, gazing downward, contemplates83 hell, the newly-created world, and the wide cleft84 between, where he descries Satan "hovering85 in the dun air sublime86." Summoning his hosts, the Almighty addresses his Only Begotten87 Son,—whose arrival in heaven has caused Satan's rebellion,—and, pointing out the Adversary88, declares he is bent89 on revenge which will redound90 on his own head. Then God adds that, although the angels fell by their own suggestion, and are hence excluded from all hope of redemption, man will fall deceived by Satan, so that, although he will thus incur91 death, he will not forever be unforgiven if some one will pay the penalty of his sin. Because none of the angels feel holy enough to make so great a sacrifice, there is "silence in heaven," until the Son of God, "in whom all fulness dwells of love divine," seeing man will be lost unless he interferes92, declares his willingness to surrender to death all of himself that can die. He entreats93, however, that the Father will not leave him in the loathsome94 grave, but will permit his soul to rise victorious95, leading to heaven those ransomed96 from sin, death, and hell through his devotion. The angels, hearing this proposal, are seized with admiration97, and the Father, bending a loving glance upon the Son, accepts his sacrifice, proclaiming he shall in due time appear on earth in the flesh to take the place of our first father, and that, just "as in Adam all were lost, so in him all shall be saved." Then, further to recompense his Son for his devotion, God promises he shall reign his equal for ever and judge mankind, ere he bids the heavenly host worship their new master. Removing their crowns of amaranth and gold, the angels kneel before Christ in adoration98, and, tuning99 their harps100, sing the praises of Father and Son, proclaiming the latter "Saviour101 of man."
While the angels are thus occupied, Satan, speeding through Chaos, passes through a place peopled by the idolatries, superstitions102, and vanities of the world, all of which are to be punished here later on. Then, past the stairway leading up to heaven, he hurries to a passage leading down to earth, toward which he whirls through space like a tumbler pigeon, landing at last upon the sun. There, in the guise103 of a stripling cherub104, Satan tells the archangel Uriel that, having been absent at the time of creation, he longs to behold5 the earth so as to glorify105 God. Thereupon Uriel proudly rejoins he witnessed the performance, and describes how at God's voice darkness fled and solids converged106 into spheres, which began to roll around their appointed orbits. Then he points out to Satan the newly-created earth, whither the Evil Spirit eagerly speeds.
Thus said, he turned; and Satan, bowing low,
As to superior spirits is wont42 in heaven,
Where honor due and reverence108 none neglects,
Took leave, and toward the coast of earth beneath,
Down from the ecliptic, sped with hoped success,
Throws his steep flight in many an airy wheel,
Nor stayed, till on Niphates' top he lights.
Book IV. Wishing his voice were loud enough to warn our first parents of coming woe109 and thus forestall110 the misfortunes ready to pounce111 upon them, the poet describes how Satan, "with hell raging in his heart," gazes from the hill, upon which he has alighted, into Paradise. The fact that he is outcast both from heaven and earth fills Satan with alternate sorrow and fierce wrath112, under impulse of which emotions his face becomes fearfully distorted. This change and his fierce gestures are seen by Uriel, who curiously114 follows his flight, and who now for the first time suspects he may have escaped from hell.
After describing the wonders of Eden—which far surpass all fairy tales,—Milton relates how Satan, springing lightly over the dividing wall, lands within its precincts, and in the guise of a cormorant115 perches116 upon a tree, whence he beholds two God-like shapes "in naked majesty117 clad." One of these is Adam, formed for contemplation and valor118, the other Eve, formed for softness and grace. They two sit beneath a tree, the beasts of the earth playing peacefully around them, and Satan, watching them, wonders whether they are destined119 to occupy his former place in heaven, and vows120 he will ruin their present happiness and deliver them up to woe! After arguing he must do so to secure a better abode for himself and his followers, the fiend transforms himself first into one beast and then into another, and, having approached the pair unnoticed, listens to their conversation. In this way he learns Eve's wonder on first opening her eyes and gazing around her on the flowers and trees, her amazement121 at her own reflection in the water, and her following a voice which promised to lead her to her counterpart, who would make her mother of the human race. But, the figure she thus found proving less attractive than the one she had just seen in the waters, she was about to retreat, when Adam claimed her as the other half of his being. Since then, they two have dwelt in bliss122 in this garden, where everything is at their disposal save the fruit of one tree. Thus Satan discovers the prohibition123 laid upon our first parents. He immediately Dedie's to bring about their ruin by inciting124 them to scorn divine commands, assuring them that the knowledge of good and evil will make them equal to God, and having discovered this method of compassing his purpose, steals away to devise means to reach his ends.
Meantime, near the eastern gate of Paradise, Gabriel, chief of the angelic host, watches the joyful125 evolutions of the guards who at nightfall are to patrol the boundaries of Paradise. While thus engaged, Uriel comes glancing down through the evening air on a sunbeam, to warn him that one of the banished126 crew has escaped, and was seen at noon near these gates. In return Gabriel assures Uriel no creature of any kind passed through them, and that if an evil spirit overleapt the earthly bounds he will be discovered before morning, no matter what shape he has assumed. While Uriel returns to his post in the sun, gray twilight127 steals over the earth, and Michael, having appointed bands of angels to circle Paradise in opposite directions, despatches two of his lieutenants128 to search for the hidden foe129.
Our first parents, after uniting in prayer, are about to retire, when Eve, who derives130 all her information from Adam, asks why the stars shine at night, when they are asleep and cannot enjoy them? In reply Adam states that the stars gem131 the sky to prevent darkness from resuming its sway, and assures his wife that while they sleep angels mount guard, for he has often heard their voices at midnight. Then the pair enter the bower132 selected for their abode by the sovereign planter, where the loveliest flowers bloom in profusion133, and where no bird, beast, insect, or worm dares venture.
In the course of their search, the angels Ithuriel and Zephon reach this place in time to behold a toad134 crouching135 by the ear of Eve, trying by devilish arts to reach the organs of her fancy. Touched by Ithuriel's spear,—which has the power of compelling all substances to assume their real form,—this vile136 creature instantly assumes a demon52 shape. On recognizing a fiend, Ithuriel demands how he escaped and why he is here. Whereupon Satan haughtily137 rejoins that the time was when none would have dared treat him so unceremoniously, nor have needed to ask his name, seeing all would instantly have known him. It is only then that Zephon recognizes their former superior, Lucifer, and contemptuously informs him his glory is so dimmed by sin, it is no wonder they could not place him. Both angels now escort their captive to Gabriel, who, recognizing the prisoner from afar, also comments on his faded splendor. Then, addressing Satan, Gabriel demands why he broke his prescribed bonds? Satan defiantly138 retorts that prisoners invariably try to escape, that no one courts torture, and that, if God meant to keep the fiends forever in durance vile, he should have barred the gates more securely. But, even by escaping from Tartarus, Satan cannot evade139 his punishment, and Gabriel warns him he has probably increased his penalty sevenfold by his disobedience. Then he tauntingly141 inquires whether pain is less intolerable to the archfiend's subordinates than to himself, and whether he has already deserted142 his followers. Wrathfully Satan boasts that, fiercest in battle, he alone had courage enough to undertake this journey to ascertain143 whether it were possible to secure a pleasanter place of abode. Because in the course of his reply he contradicts himself, the angel terms him a liar144 and hypocrite, and bids him depart, vowing145, should he ever be found lurking146 near Paradise again, he will be dragged back to the infernal pit and chained fast so he cannot escape! This threat arouses Satan's scorn and makes him so insolent147, that the angels, turning fiery red, close around him, threatening him with their spears! Glancing upward and perceiving by the position of the heavenly scales that the issue of a combat would not be in his favor, Satan wrathfully flees with the vanishing shades of night.
Book V. Morning having dawned, Adam awakens148 refreshed, only to notice the flushed cheeks and discomposed tresses of his companion, from whom, when he awakens her, he learns of a dream wherein a voice urged her to go forth26 and walk in the garden. Eve goes on to describe how, gliding150 beneath the trees, she came to the one bearing the forbidden fruit, and descried151 among its branches a winged shape, which bade her taste of the apples and not despise the boon152 of knowledge. Although chilled with horror at the mere46 suggestion, Eve admits that she yielded, because the voice assured her one taste would enable her to flutter through the air like the angels and perchance visit God! Her desire to enjoy such a privilege became so intense that when the fruit was pressed to her lips she tasted it, and had no sooner done so than she soared upward, only to sink down and awaken149 at Adam's touch!
Comforting his distressed153 consort154, Adam leads her into the garden to prune155 over-luxuriant branches and to train vines from tree to tree. While they are thus occupied, the Almighty summons Raphael, and, after informing him Satan has escaped from hell and has found his way to Paradise to disturb the felicity of man, bids the archangel hasten down to earth, and, conversing156 "as friend with friend" with Adam, warn him that he had the power to retain or forfeit45 his happy state, and caution him against the wiles157 of the fiend, lest, after wilfully158 transgressing160, man should claim he had not been forewarned.
Past choirs161 of angels, through the golden gate, and down the mighty stairs, Raphael flits, reaching earth in the shape of a six-winged cherub, whose iridescent162 plumes163 seem to have been dipped in heaven's own dyes. On beholding164 this visitor, Adam bids Eve collect her choicest fruit, and, while she hastens away on "hospitable165 thoughts intent," advances to meet Raphael, knowing he brings some divine message. After hailing Eve with the salutation later used for Mary, the angel proceeds to Adam's lodge166 and shares his meal, admitting that the angels in heaven partake of spiritual food only, although they are endowed with senses like man.
On discovering he may question Raphael,—save in regard to matters which are to be withheld167 for a while longer,—Adam queries168 about things which have troubled him. Inferring from the angel's words that their bliss is not secure, he learns that as long as he proves obedient his happiness will continue, but that, having been created as free as the angels, he can choose his lot. When Adam asks in regard to heavenly things, Raphael wonders how he can relate, in terms intelligible169 to finite mind, things which, even angels fail to conceive in their entirety and which it may not be lawful170 to reveal. Still, knowing he can vouchsafe171 a brief outline of all that has hitherto occurred, Raphael describes how the Almighty, after creating the Son, bade the angels bow down and worship him. He states that, during the night following this event, Lucifer, angry because he was no longer second in heaven, withdrew to that quarter of the sky entrusted172 to his keeping, and there suggested to Beelzebub rebellion against God, who required them to pay servile tribute to his Son! Arguing that they will be gradually reduced to slavery, Satan induces one-third of the heavenly hosts to rebel, for only one of his followers, Abdiel, refuses to believe his specious173 words. In his indignation, Abdiel bursts forth into flame, denounces Lucifer, and departs to report to the Almighty what he has heard. He alone proves faithful among the faithless, so, as he passes out from among them, the rebel angels, resenting his attitude, overwhelm him with their scorn.
From amidst them forth he passed,
Long way through hostile scorn, which he sustained
Superior, nor of violence feared aught;
And with retorted scorn his back he turned
On those proud towers to swift destruction doomed174.
The Almighty, however, does not require Abdiel's warning, for the all-seeing eye has already descried what, has occurred, and has pointed107 out to the Son how Lucifer, devoured175 by pride, is about to rise up against them.
Book VI. In spite of the speed with which he travels, Abdiel requires all night to cross the distance which separates the apostate176 angels from the heavenly throne. The news he bears being already known in heaven, the angels welcome him and conduct him to the throne, whence, from a golden cloud, issues a voice proclaiming "well done." Next God bids Michael lead forth a host equal in number to the godless crew arraying itself in battle order to dispute from the Almighty the sovereignty of heaven. The divine orders are to oppose Lucifer and hurl2 him into the gulf177 of Tartarus, whose fiery mouth will open wide to receive him. A moment later trumpets178 sound in heaven, and the angelic legions sally forth to battle for God and for his Messiah, hymning the Eternal Father. The evil angels, whose glory has not yet been dimmed, meet this host in squadrons, at the head of which rides Lucifer (or Satan as he is generally called after he becomes an apostate), in his sun-bright chariot. On beholding him, Abdiel marvels179 because he still retains a God-like semblance180, and warns him he will soon pay the penalty of his folly181. In return Satan terms Abdiel a common deserter, and overwhelms him with scorn, to which this angel pays little heed182, realizing that by serving a divine master he is freer than independent Satan.
After exchanging Homeric taunts183, these two begin fighting, and Abdiel's first dart184 causes the archenemy to recoil185 and almost sink to the ground. But, when the divine host clamor that Satan is overcome, he promptly186 recovers his footing, and, retreating into the ranks of his army, directs their resistance to the foe. The battle now rages with such fury that the heavens resound187. Many deeds of eternal fame are wrought188, for Satan proves almost equal to Michael, who with his two-handed sword strikes down whole squadrons at one blow. But wounds inflicted189 on angels, even when fallen, are no sooner made than healed, so those who sink down disabled are soon back in the thick of the night as strong as ever. The moment comes, however, when Michael's sword inflicts190 so deep a wound in Satan's side that, for the first time, he experiences pain. Seeing him fall, his adherents191 bear him away from the field of battle, where he is immediately healed, "for spirits, that live throughout vital in every part,… cannot but by annihilation die." Thus temporarily deprived of his greatest opponent, Michael attacks Moloch, while Uriel, Raphael and Abdiel vanquish192 other potent193 angels who have dared to rebel against God.
After describing the battle-field, strewn with shattered armor and broken chariots, the poet pictures the dismay in the ranks of the rebel angels, and describes how Satan drew away his troops so they might rest and be ready to renew the fray194 on the morrow. In the silence of that night, he also consults with his adherents how to fight to better advantage on the morrow, insisting that they now know they can never be permanently195 wounded. The demons196 feel confident that, granted better arms, they could secure the advantage, so, when one of their number suggests the manufacture of cannon197, all gladly welcome the idea. Under Satan's direction some of the evil angels draw from the ground metal, which, molten and poured into moulds, furnishes the engines of destruction they are seeking. Meanwhile others collect ingredients for ammunition198, and, when morning dawns, they have a number of weapons ready for use, which they cunningly conceal199 in the centre of their fourfold phalanx as they advance.
In the midst of the second encounter, Satan's squadrons suddenly draw aside to let these cannons200 belch201 forth the destruction with which they are charged, an unexpected broadside which fells the good angels by thousands; but, although hosts of them are thus laid low, others spring forward to take their place. On seeing the havoc202 wrought by their guns, Satan and his host openly rejoice; but the good angels, perceiving arms are useless against this artillery203, throw them away, and, picking up the hills, hurl them at their opponents, whom they bury beneath the weight of mountains. In fact, had not the Almighty checked this outburst of righteous anger, the fiends would doubtless have been buried so deep they never would have been able to reappear!
On the third day the Almighty proclaims that, as both forces are equal in strength, the fighting will never end unless he interferes. He therefore summons his only begotten Son to wield204 the thunder-bolts, his exclusive weapon. Ever ready to do his Father's will, the Son accepts, mounts a chariot borne by four cherubs205, and sets forth, attended by twenty thousand saints, who wish to witness his triumph. On seeing him approach, the good angels exult206, while the wicked are seized with terror, although they disdain207 to flee. Bidding the angelic host watch him triumph single-handed over the foe, the Son of God changes his benignant expression into one of wrath, and hurls208 his thunder-bolts to such purpose that the rebels long for the mountains to cover them as on the previous day. With these divine weapons Christ ruthlessly drives Satan and his hosts out of the confines of heaven, over the edge of the abyss, and hurls them all down into the bottomless pit, sending after them peal209 after peal of thunder, together with dazzling flashes of lightning, but mercifully withholding210 his deadly bolts, as he purposes not to annihilate211, but merely to drive the rebels out of heaven. Thus, with a din28 and clatter212 which the poet graphically describes, Satan and his host fall through space and land nine days later in the fiery lake!
After pursuing the foe far enough to make sure they will not return, the Messiah re-enters heaven in triumph, greeted by saints and angels with hymns213 of praise. This account of the war in heaven concluded, Raphael informs Adam that Satan, leader of these fallen angels, envying his happy state, is now plotting to seduce214 him from his allegiance to God, and thus compel him to share his eternal misery215.
"But listen not to his temptations; warn
Thy weaker; let it profit thee to have heard
By terrible example the reward
Of disobedience; firm they might have stood,
Yet fell; remember, and fear to transgress159."
Book VII. At Adam's request Raphael next explains how the earth was created, saying that, as Satan had seduced216 one-third of heaven's inhabitants, God decided to create a new race, whence angels could be recruited to repeople his realm. In terms simple enough to make himself understood, Raphael depicts217 how the Son of God passing through heaven's gates and viewing the immeasurable abyss, decided to evolve from it a thing of beauty. He adds that the Creator made use of the divine compasses "prepared in God's eternal store," to circumscribe218 the universe, thus setting its bounds at equal distance from its centre. Then his spirit, brooding over the abyss, permeated219 Chaos with vital warmth, until its various components220 sought their appointed places, and earth "self-balanced on her centre hung." Next the light evolved from the deep began to travel from east to west, and "God saw that it was good."
On the second day God created the firmament221, on the third separated water from dry land, and on the fourth covered the earth with plants and trees, each bearing seed to propagate its kind. Then came the creation of the sun, moon, and stars to rule day and night and divide light from darkness, and on the fifth day the creation of the birds and fishes, whom God bade multiply until they filled the earth. Only on the sixth and last day did God call into life cattle and creeping things, which crawled out of the earth full grown and perfect limbed. Then, as there still lacked a creature endowed with reason to rule the rest, God created man in his own image, fashioning him from clay by breathing life into his nostrils222. After thus creating Adam and his consort Eve, God blessed both, bidding them be fruitful, multiply and fill the earth, and hold dominion223 over every living thing upon it. Having placed creatures so richly endowed in Paradise, God left them free to enjoy all it contained, save the fruit of the tree of knowledge of good and evil, in regard to which he warned them "in the day thou eatest thereof, thou diest." Then, his work finished, the Creator returned to heaven, where he and the angels spent the seventh day resting from their work.
Book VIII. Not daring to intrude224 upon the conversation of Adam and Raphael, Eve waits at a distance, knowing her husband will tell her all she need learn. Meanwhile, further to satisfy his curiosity, Adam inquires how the sun and stars move so quietly in their orbit? Raphael rejoins that, although the heavens are the book of God, wherein man can read his wondrous225 works, it is difficult to make any one understand the distances separating the various orbs226. To give Adam a slight idea of them, Raphael declares that he—whose motions are not slow—set out from heaven at early morn and arrived at Eden only at midday. Then he describes the three rotations227 to which our earth is subject, names the six planets, and assures Adam God holds them all in his hand and prescribes their paths and speed.
In his turn, Adam entertains Raphael with a description of his amazement when he awoke on a flowery hillside, to see the sky, the woods, and the streams; his gradual acquaintance with his own person and powers, the naming of the animals, and his awe228 when the divine master led him into Paradise and warned him not to touch the central tree. After describing his loneliness on discovering that all living creatures went about in pairs, Adam adds that, after he had complained to the Creator, a deep sleep fell upon him, during which a rib38 was removed from his side from which to fashion Eve. Joined by the Creator himself to this "bone of his bone and flesh of his flesh," Adam declares since then they have enjoyed nuptial229 bliss, and artlessly inquires whether angels marry and are given in marriage too. Whereupon Raphael rejoins that in heaven love so refines the thoughts and enlarges the heart that none save spiritual communion is necessary to secure perfect bliss. Then, seeing the sun about to set, the angel takes leave of Adam and wends his way back to heaven, while the father of mankind rejoins his waiting wife.
Book IX. The poet warns us there will be no more question of talk between man and angels, as his song must now change to a tragic230 note, because vile distrust has entered Paradise. Then he describes how Satan, driven away from Eden by Gabriel, circles around the earth seven days and nights without rest, and at the end of that time re-enters Paradise, by means of an underground river and in the guise of a mist. Then, perched as a bird upon the tree of knowledge of good and evil, Satan decides to approach our first parents in the guise of a loathsome serpent and seek his revenge, although fully113 aware the consequences will recoil upon himself. Next, finding a serpent asleep, Satan enters it, and meanders231 along the paths of Paradise, hoping to find Adam and Eve apart, for he deems it will be easier to work his ends on one at a time.
Morning having come, Adam and Eve awake, and after their usual song of praise set out to attend the garden. But Eve insists that as long as they are together they allow themselves to be distracted from their labors233, and proposes that they work independently until the noon hour brings them together to share their simple repast. Although reluctant at first to be parted from his beloved, Adam, hearing her exclaim he does not trust her, yields to her pleading. Thus, the serpent, ranging through the garden, perceives Eve alone among the roses, and rejoices to think he can make his first attempt upon what he rightly deems the weaker vessel234. Although not without compunction, he wends his way toward her and startles her by addressing her in a human voice. When she inquires how it happens a beast can communicate with her, the serpent rejoins that, although at first speechless like other beasts, he no sooner tasted a certain fruit than he was gifted with greater knowledge than he had yet enjoyed and endowed with the power of speech. Deeming the fruit of such a tree might have equally beneficial effects upon her and make her more nearly equal to her consort, Eve longs to partake of it too, and readily follows her guide to the centre of the garden. But, when the serpent points out the forbidden tree, Eve prepares to withdraw, until the tempter assures her God's prohibition was not intended to be obeyed. He argues that, although he has tasted the fruit he continues to live and has obtained new faculties235, and by this specious reasoning induces Eve to pluck and eat the fruit. As it touches her lips nature gives "signs of woe," and the guilty serpent links back into the thicket236, leaving Eve to gorge237 upon the fruit whose taste affords her keener delight than she ever experienced before. In laudatory238 terms she now promises to care for the tree, and then wonders whether Adam will perceive any difference in her, and whether it will be wise to impart to him the happiness she has tasted. Although at first doubtful, Eve, fearing lest death may ensue and Adam replace her by another partner, determines to induce her husband to share this food too, for she loves Adam too dearly to live without him.
"Confirmed then I resolve,
Adam shall share with me in bliss or woe:
So dear I love him, that with him all deaths
I could endure, without him live no life."
This decision reached, Eve hastens to Adam, and volubly explains that the tree is not what God depicted239, for the serpent, having tasted of its fruit, has been endowed with eloquence240 so persuasive241 that he has induced her to taste it too. Horror-stricken, Adam wails242 his wife is lost; then he wonders how he will be able to exist without her, and is amazed to think she should have yielded to the very first onslaught of their foe. But, after this first outburst of grief, he vows he will share her doom and die with her. Having made a decision so flattering to Eve, he accepts the fruit which she tenders, and nature again shudders243, for Adam, although not deceived, yields to temptation because of his love for Eve. No sooner have both fed upon the tree than its effects become patent, for it kindles244 within them the never-before-experienced sense of lust245. The couple therefore emerge on the morrow from their bower, their innocence246 lost, and overwhelmed, for the first time in their lives, by a crushing sense of shame. Good and evil being equally well known to him, Adam reproaches his wife, wailing247 that never more shall they behold the face of God and suggests that they weave leaf-garments to hide their nakedness. So the first couple steal into the thicket to fashion fig-leaf girdles, which they bind248 about them, reviling249 each other for having forfeited their former happy estate.
Book X. Meantime, Eve's fall has been duly reported in heaven by the angelic guards, whom the Almighty reassures250, saying he knew the Evil Spirit would succeed and man would fall. Then the same voice decrees that, as man has transgressed251, his sentence shall be pronounced, and that the one best fitted for such a task is the Son, man's mediator252 Ready to do his Father's will in heaven as upon earth, the Son departs, promising253 to temper justice with mercy, so that God's goodness will be made manifest, and adding that the doom of the absent Satan shall also be pronounced.
Escorted to the gates of heaven by the angelic host, the Redeemer descends254 alone to earth, where he arrives in the garden in the cool of the evening. At his summons Adam and Eve emerge from their hiding-place, and, when Adam shamefacedly claims they hid because they were naked, his maker256 demonstrates how his very words convict him of guilt33, and inquires whether they have eaten of the forbidden fruit. Unable to deny his transgression257, Adam states he is in a quandary258, for he must either accuse himself wrongfully or lay the guilt upon the wife whom it is his duty to protect. When he adds that the woman gave him the fruit whereof he did eat, the judge sternly demands whether Adam was bound to obey his consort, reminding him that woman was made subject to man and declaring that by yielding to Eve's persuasions259 he incurred260 equal guilt. Then, turning to the woman, the judge demands what she had done, and Eve, abashed261, confesses the serpent beguiled262 her until she ate. Having thus heard both culprits, the judge pronounces sentence upon the serpent in veiled terms, for, as yet, man is not to understand what is divinely planned. Then, having disposed of the archenemy, he predicts Eve will bring forth her children in suffering and will be subject to her husband's will, ere he informs Adam that henceforth he will have to earn his bread by the sweat of his brow, for the earth will no longer bear fruit for him without labor232. Having thus pronounced his judgment263, the judge postpones264 the penalty of death indefinitely, and taking pity upon our first parents, clothes them in the skins of beasts, to enable them to bear the harsher air to which they are soon to be exposed.
Meantime Sin and Death peer forth through hell's open gateway265, hoping to each some glimpse of returning Satan. Weary of waiting, Sin finally suggests to Death the folly of remaining idle, since Satan cannot fail to succeed, and proposes that they follow him over the abyss, building as they go a road to facilitate intercourse266 hereafter between hell and earth. This proposal charms Death, whose keen nostrils already descry267 the smell of mortal change, and who longs to reach earth and prey268 upon all living creatures. These two terrible shapes, therefore, venture out through the waste, and by making "the hard soft and the soft hard," they fashion of stone and asphalt a broad highway from the gates of hell to the confines of the newly created world.
They have barely finished this causeway when Satan—still in the likeness269 of an angel—comes flying toward them, for after seducing270 Eve he has lurked271 in the garden until from a safe hiding-place he heard the threefold sentence pronounced by the judge. He too does not grasp his doom, but, realizing that humanity is in his power, is hastening back to Hades to make the joyful fact known. On encountering Sin and Death, Satan congratulates them upon their engineering skill and sends them on to work their will in the world, while he speeds along the path they have made to tell the fallen angels all that has occurred. In obedience140 to his orders a number of these are mounting guard, but Satan, in the guise of a ministering spirit, passes through their midst unheeded, and only after entering Pandemonium allows his native majesty to shine forth. On becoming aware he is once more present, the demons welcome him with a mighty shout. Then by an impressive gesture Satan imposes silence and describes his journey, his success, and the ease with which they can pass to and fro now that Sin and Death have paved their way. To satisfy their curiosity he further depicts by what means he tempted272 woman, and, although he admits he was cursed as well as the fallen, does not appear dismayed. Raising their voices to applaud him, his adherents are now surprised to hear themselves hiss273, and to discover they have all been transformed into snakes. Then Satan himself, in the form of a dragon, guides them to a grove274 near by, where they climb the trees and greedily feed on apples of Sodom, which offend their taste, a performance to be renewed yearly on the anniversary of the temptation.
Meanwhile, Sin and Death having entered Paradise,—where they are not yet allowed to touch human beings,—lay low herbs, fruit, flowers, and beasts, all of which are now their legitimate275 prey. Pointing out their ravages276, the Almighty explains that, had man not disobeyed, these despoilers would never have preyed277 upon the newly created world, where they are now to have full sway until the Son hurls them back into Hades. On hearing these words, the angels praise the ways of the Almighty, which are ever just, and laud64 his Son as the destined restorer of mankind. While they are thus employed, the Almighty directs some of his attendants to move the sun, so as to subject the earth to alternate cold and heat, thus making winter follow summer. The planets, too, are to shed malignant278 influences upon the earth, whose axle is slightly turned, while violent winds cause devastation279, and enmity is kindled280 between creatures which have hitherto lived in peace. Adam, on perceiving these changes, becomes conscious they are the effect of his transgression, and is plunged281 in such grief that God's order to increase and multiply seems horrible. In his grief he murmurs282 aloud, but, after a while, realizing he was left free to choose between good and evil, he acknowledges his punishment is just. The fact that God does not immediately visit upon him the penalty he has incurred does not, however, comfort him, because he longs for death to end his sorrows. On seeing her husband's grief, Eve now volunteers to go in quest of their judge, imploring283 him to visit upon her alone the penalty of sin. Her readiness to sacrifice herself touches Adam, who replies that, since they are one, they must share what awaits them. When Eve intimates that, since they are doomed, it will be well never to bear any children, Adam reminds her it is only through repentance285 they can appease286 their judge, and bids her not scorn life or its pleasures.
Book XI. Having reached this state of humility287 and repentance, our first parents are viewed compassionately288 by the Redeemer, who, gathering289 up their prayers, presents them to the Father as the first-fruits which have sprung from his mercy.
"See, Father, what first-fruits on earth are sprung
From thy implanted grace in man; these sighs
And prayers, which in this golden censer, mixed
With incense290, I thy priest before thee bring,
Fruits of more pleasing savor291, from thy seed
Sown with contrition292 in his heart, than those
Which his own hand, manuring all the trees
Of Paradise, could have produced, ere fallen
From innocence."
In reply to the touching293 pleas of this advocate, the heavenly Father promises the culprits shall be forgiven, provided their repentance is sincere, but insists that meantime they be ejected from Paradise. Michael and the cherubs chosen for this office are instructed to mount guard day and night, lest the fiend return to Paradise, or the human pair re-enter and partake of the tree of life and thus escape the penalty of death. But, before driving out our first parents, Michael is to reveal to Adam all that awaits his race in the future, emphasizing the promise that salvation294 shall come through his seed. These orders received, the archangel wends his way down to earth, where, dawn having appeared, Adam and Eve once more issue from their bower.
Night has brought some comfort, and Adam exclaims that, since the penalty of death is to be postponed295, they must show their penitence296 by laboring297 hard, working henceforth side by side as contentedly298 as their fallen state will allow. On the way to the scene of their wonted labors they notice an eagle pursuing another bird and see wild beasts hunting one another. Besides these ominous299 signs Adam, descrying300 a bright light travelling rapidly toward them, informs Eve some message is on its way. He is not mistaken, for Michael soon emerges from this cloud of light so, while Eve hurries off to prepare for his entertainment Adam steps forward to receive him.
Clad in celestial301 panoply302, the angel announces he has been sent to inform Adam that although the penalty of death is indefinitely postponed, he is no longer to inhabit Paradise, but is to go forth into the world and till the ground from whence he sprang. Horror-stricken at these tidings, Adam remains303 mute, and Eve, hearing the decree from a distance, wails aloud at the thought of leaving home. To comfort her, the angel bids her dry her tears and follow her husband, making her home wherever he abides304. Then Adam wonders whether by incessant305 prayer and penitence the Almighty could be induced to alter his decree and let them remain in Paradise, saying he hoped to point out to his descendants the places where he met and conversed306 with his Maker. But Michael rejoining he will find God everywhere invites Adam to follow him to the top of a neighboring hill, explaining he has enveloped Eve in slumbers307, which will hold her entranced while he reveals to Adam the earth's kingdoms and their glory.
"Know I am sent
To show thee what shall come in future days
To thee and to thy offspring; good with bad
Expect to hear, supernal308 grace contending
With sinfulness of men; thereby309 to learn
True patience, and to temper joy with fear,
And pious310 sorrow, equally inured311
By moderation either state to bear,
Prosperous or adverse312: so shalt thou lead
Safest thy life, and best prepared endure
Thy mortal passage when it comes. Ascend313
This hill; let Eve (for I have drenched314 her eyes)
Here sleep below, while thou to foresight315 wakest.
As once thou slept'st, while she to life was formed."
From a hill in Paradise,—after purging316 Adam's eyes with three drops of water from the well of life,—Michael vouchsafes317 him a glimpse of all that is to take place upon our earth. Thus, Cain and Abel first pass before their father's eyes, but death is so unintelligible318 to Adam that the angel has to explain what it means. Overwhelmed at the thought that so awful a thing has come into the world through his transgression, Adam is further horrified319 when the angel reveals all the suffering which will visit mankind, explaining that, since much of it will be due to evil living, it behooves320 Adam to observe temperance in food and drink. But he warns him that, in spite of all precautions, old age will come upon him as a precursor321 of death. In a panorama322 Adam sees all that is to occur until the Deluge323, and, watching Noah construct the ark, wails because his progeny324 is to be destroyed by the flood. The angel, however, demonstrates that the righteous will be saved and that from them will descend255 a race more willing to obey God's commands. The dove and the rainbow, therefore, instil325 comfort into Adam's heart, as does God's promise that day and night, seedtime and harvest shall hold their course until new heavens and earth appear wherein the just shall dwell.
Book XII. Having depicted a world destroyed and foreshadowed a world restored, the angel shows Adam how man will migrate to a plain, where by means of bricks and bitumen326 an attempt will be made to erect a tower to reach heaven. When Adam expresses displeasure that one of his race should defy God, Michael assures him he rightly abhors327 disobedience, and comforts him by revealing how one righteous man, in whose "seed all nations shall be blest," is to be brought out of that country into the Promised Land.
Not only does the angel name Abraham, but depicts his life, the captivity328 in Egypt, the exodus329, and the forty years in the desert. He also vouchsafes to Adam a glimpse of Moses on Mount Sinai receiving the tables of the law, and appointing the worship which the Chosen People are to offer to their Creator. When Adam wonders at the number of laws, Michael rejoins that sin has many faces, and that until blood more precious than that of the prescribed sacrifices has been shed, no suitable atonement can be made.
After describing how under the Judges and then under the Kings the people of Israel will continue their career the angel designates David as the ancestor of the Messiah, whose coming will be heralded330 by a star which will serve as guide to eastern sages331. He adds that this Messiah will descend from the Most High by a virgin332 mother, that his reign will extend over all the earth, and that, by bruising333 the serpent's head, he will conquer Sin and Death. This promise fills Adam's heart with joy, because it partly explains the mysterious prophecy, but, when he inquires how the serpent can wound such a victor's heel, Michael rejoins that, in order to overcome Satan, the Messiah will incur the penalty of death, revealing how, after living hated and blasphemed, he will prove by his death and resurrection that Sin and Death have no lasting power over those who believe in his name. Full of joy at the promise that the Messiah will lead all ransomed souls to a happier Paradise than the one he has forfeited, Adam declares since such good is to proceed from the evil he has done he doubts whether he should repent284.
Between the death of Christ and his second coming, the angel adds that the Comforter will dwell upon earth with those who love their Redeemer, helping334 them resist the onslaughts of Satan, and that in spite of temptation many righteous will ultimately reach heaven, to take the place of the outcast angels.
"Till the day
Appear of respiration335 to the just,
And vengeance336 to the wicked, at return
Of him so lately promised to thy aid,
The woman's Seed, obscurely then foretold337,
Now amplier known thy Saviour and thy Lord,
Last in the clouds from heaven to be revealed
In glory of the Father, to dissolve
Satan with his perverted338 world, then raise
From the conflagrant mass, purged339 and refined,
New heavens, new earth, ages of endless date
Founded in righteousness and peace and love,
To bring forth fruits, joy, and eternal bliss."
These instructions finished, the angel bids Adam not seek to know any more, enjoining340 upon him to add deeds to knowledge, to cultivate patience, temperance, and love, promising, if he obeys, that Paradise will reign in his heart. Then pointing out that the guards placed around Eden are waving their flashing swords and that it is time to awaken Eve, he bids Adam gradually impart to her all that he has learned through angelic revelations. When they rejoin Eve, she explains how God sent her a dream which has soothed341 her heart and filled it with hope, making her realize that, although she has sinned and is unworthy, through her seed all shall be blessed.
Then the angel takes Adam and Eve by the hand and leads them out by the eastern gate into the world. Gazing backward, our first parents catch their last glimpse of Paradise and behold at the gate the angel with a flaming sword. Thus, hand in hand, dropping natural tears, they pass out into the world to select their place of rest, having Providence342 only for their guide.
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收听单词发音
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1
justify
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| vt.证明…正当(或有理)，为…辩护 | |
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hurl
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| vt.猛投，力掷，声叫骂 | |
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hurled
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| v.猛投，用力掷( hurl的过去式和过去分词 )；大声叫骂 | |
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lasting
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| adj.永久的，永恒的；vbl.持续，维持 | |
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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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enveloped
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| v.包围，笼罩，包住( envelop的过去式和过去分词 ) | |
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doom
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| n.厄运，劫数；v.注定，命定 | |
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dire
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| adj.可怕的，悲惨的，阴惨的，极端的 | |
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pangs
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| 突然的剧痛( pang的名词复数 )； 悲痛 | |
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immortal
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| adj.不朽的；永生的，不死的；神的 | |
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almighty
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| adj.全能的，万能的；很大的，很强的 | |
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mighty
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| adj.强有力的；巨大的 | |
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dreads
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| n.恐惧，畏惧( dread的名词复数 )；令人恐惧的事物v.害怕，恐惧，担心( dread的第三人称单数 ) | |
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15
miserable
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| adj.悲惨的，痛苦的；可怜的，糟糕的 | |
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pervert
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| n.堕落者，反常者；vt.误用，滥用；使人堕落，使入邪路 | |
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17
avenging
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| adj.报仇的，复仇的v.为…复仇，报…之仇( avenge的现在分词 )；为…报复 | |
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18
furrows
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| n.犁沟( furrow的名词复数 )；（脸上的）皱纹v.犁田，开沟( furrow的第三人称单数 ) | |
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abode
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| n.住处，住所 | |
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redeem
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| v.买回，赎回，挽回，恢复，履行（诺言等） | |
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dreary
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| adj.令人沮丧的，沉闷的，单调乏味的 | |
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glimmering
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| n.微光，隐约的一瞥adj.薄弱地发光的v.发闪光，发微光( glimmer的现在分词 ) | |
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23
thither
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| adv.向那里；adj.在那边的，对岸的 | |
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fiery
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| adj.燃烧着的，火红的；暴躁的；激烈的 | |
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25
afflicted
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| 使受痛苦，折磨( afflict的过去式和过去分词 ) | |
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26
forth
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| adv.向前；向外，往外 | |
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27
calamity
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| n.灾害，祸患，不幸事件 | |
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din
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| n.喧闹声，嘈杂声 | |
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29
refulgent
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| adj.辉煌的，灿烂的 | |
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30
reign
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| n.统治时期，统治，支配，盛行；v.占优势 | |
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31
strew
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| vt.撒；使散落；撒在…上，散布于 | |
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32
brooks
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| n.小溪( brook的名词复数 ) | |
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33
guilt
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| n.犯罪；内疚；过失，罪责 | |
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locusts
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| n.蝗虫( locust的名词复数 )；贪吃的人；破坏者；槐树 | |
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35
ravaged
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| 毁坏( ravage的过去式和过去分词 )； 蹂躏； 劫掠； 抢劫 | |
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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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idols
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| 偶像( idol的名词复数 )； 受崇拜的人或物； 受到热爱和崇拜的人或物； 神像 | |
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rib
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| n.肋骨，肋状物 | |
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saluted
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| v.欢迎，致敬( salute的过去式和过去分词 )；赞扬，赞颂 | |
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conclave
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| n.秘密会议，红衣主教团 | |
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41
chaos
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| n.混乱，无秩序 | |
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42
wont
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| adj.习惯于；v.习惯；n.习惯 | |
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43
distend
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| vt./vi.（使）扩大，（使）扩张 | |
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44
forfeited
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| （因违反协议、犯规、受罚等）丧失，失去( forfeit的过去式和过去分词 ) | |
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45
forfeit
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| vt.丧失；n.罚金，罚款，没收物 | |
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46
mere
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| adj.纯粹的；仅仅，只不过 | |
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47
remorse
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| n.痛恨，悔恨，自责 | |
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strife
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| n.争吵，冲突，倾轧，竞争 | |
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49
submission
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| n.服从，投降；温顺，谦虚；提出 | |
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50
erect
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| n./v.树立，建立，使竖立；adj.直立的，垂直的 | |
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51
pandemonium
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| n.喧嚣，大混乱 | |
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52
demon
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| n.魔鬼，恶魔 | |
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53
illuminated
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| adj.被照明的；受启迪的 | |
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54
splendor
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| n.光彩；壮丽，华丽；显赫，辉煌 | |
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55
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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preeminence
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| n.卓越,杰出 | |
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57
belligerent
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| adj.好战的，挑起战争的；n.交战国，交战者 | |
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58
versed
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| adj. 精通，熟练 | |
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59
guile
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| n.诈术 | |
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warfare
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| n.战争(状态)；斗争；冲突 | |
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61
abound
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| vi.大量存在；(in，with)充满，富于 | |
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62
dreaded
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| adj.令人畏惧的；害怕的v.害怕，恐惧，担心( dread的过去式和过去分词) | |
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63
decided
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| adj.决定了的，坚决的；明显的，明确的 | |
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64
laud
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| n.颂歌；v.赞美 | |
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65
tumult
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| n.喧哗；激动，混乱；吵闹 | |
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66
scatter
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| vt.撒，驱散，散开；散布/播；vi.分散，消散 | |
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67
recesses
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| n.壁凹( recess的名词复数 )；（工作或业务活动的）中止或暂停期间；学校的课间休息；某物内部的凹形空间v.把某物放在墙壁的凹处( recess的第三人称单数 )；将（墙）做成凹形，在（墙）上做壁龛；休息，休会，休庭 | |
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68
hideous
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| adj.丑陋的，可憎的，可怕的，恐怖的 | |
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69
beguile
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| vt.欺骗，消遣 | |
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70
scaly
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| adj.鱼鳞状的；干燥粗糙的 | |
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71
brandishes
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| v.挥舞( brandish的第三人称单数 )；炫耀 | |
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72
subdue
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| vt.制服，使顺从，征服；抑制，克制 | |
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73
gaping
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| adj.口的；张口的；敞口的；多洞穴的v.目瞪口呆地凝视( gape的现在分词 )；张开，张大 | |
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74
graphically
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| adv.通过图表；生动地，轮廓分明地 | |
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75
scrambles
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| n.抢夺( scramble的名词复数 )v.快速爬行( scramble的第三人称单数 )；攀登；争夺；（军事飞机）紧急起飞 | |
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76
plunges
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| n.跳进，投入vt.使投入，使插入，使陷入vi.投入，跳进，陷入v.颠簸( plunge的第三人称单数 )；暴跌；骤降；突降 | |
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77
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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78
deities
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| n.神，女神( deity的名词复数 )；神祗；神灵；神明 | |
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79
commiserates
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| n.怜悯，同情( commiserate的名词复数 )v.怜悯，同情( commiserate的第三人称单数 ) | |
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80
frustrating
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| adj.产生挫折的，使人沮丧的，令人泄气的v.使不成功( frustrate的现在分词 )；挫败；使受挫折；令人沮丧 | |
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81
fraught
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| adj.充满…的，伴有(危险等)的；忧虑的 | |
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82
mischievous
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| adj.调皮的，恶作剧的，有害的，伤人的 | |
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83
contemplates
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| 深思，细想，仔细考虑( contemplate的第三人称单数 )； 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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84
cleft
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| n.裂缝；adj.裂开的 | |
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85
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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86
sublime
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| adj.崇高的，伟大的；极度的，不顾后果的 | |
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87
begotten
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| v.为…之生父( beget的过去分词 )；产生，引起 | |
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88
adversary
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| adj.敌手，对手 | |
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89
bent
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| n.爱好，癖好；adj.弯的；决心的，一心的 | |
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90
redound
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| v.有助于；提；报应 | |
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91
incur
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| vt.招致，蒙受，遭遇 | |
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92
interferes
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| vi. 妨碍，冲突，干涉 | |
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93
entreats
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| 恳求，乞求( entreat的第三人称单数 ) | |
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94
loathsome
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| adj.讨厌的，令人厌恶的 | |
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95
victorious
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| adj.胜利的，得胜的 | |
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96
ransomed
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| 付赎金救人，赎金( ransom的过去式和过去分词 ) | |
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97
admiration
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| n.钦佩，赞美，羡慕 | |
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98
adoration
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| n.爱慕，崇拜 | |
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99
tuning
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| n.调谐，调整，调音v.调音( tune的现在分词 )；调整；（给收音机、电视等）调谐；使协调 | |
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100
harps
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| abbr.harpsichord 拨弦古钢琴n.竖琴( harp的名词复数 ) | |
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101
saviour
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| n.拯救者，救星 | |
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102
superstitions
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| 迷信，迷信行为( superstition的名词复数 ) | |
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103
guise
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| n.外表，伪装的姿态 | |
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104
cherub
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| n.小天使，胖娃娃 | |
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105
glorify
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| vt.颂扬，赞美，使增光，美化 | |
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106
converged
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| v.（线条、运动的物体等）会于一点( converge的过去式 )；（趋于）相似或相同；人或车辆汇集；聚集 | |
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107
pointed
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| adj.尖的，直截了当的 | |
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108
reverence
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| n.敬畏，尊敬，尊严；Reverence:对某些基督教神职人员的尊称；v.尊敬，敬畏，崇敬 | |
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109
woe
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| n.悲哀，苦痛，不幸，困难；int.用来表达悲伤或惊慌 | |
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110
forestall
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| vt.抢在…之前采取行动；预先阻止 | |
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111
pounce
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| n.猛扑；v.猛扑，突然袭击，欣然同意 | |
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112
wrath
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| n.愤怒，愤慨，暴怒 | |
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113
fully
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| adv.完全地，全部地，彻底地；充分地 | |
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114
curiously
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| adv.有求知欲地；好问地；奇特地 | |
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115
cormorant
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| n.鸬鹚，贪婪的人 | |
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116
perches
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| 栖息处( perch的名词复数 )； 栖枝； 高处； 鲈鱼 | |
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117
majesty
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| n.雄伟，壮丽，庄严，威严；最高权威，王权 | |
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118
valor
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| n.勇气，英勇 | |
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119
destined
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| adj.命中注定的；(for)以…为目的地的 | |
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120
vows
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| 誓言( vow的名词复数 )； 郑重宣布，许愿 | |
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121
amazement
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| n.惊奇，惊讶 | |
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122
bliss
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| n.狂喜，福佑，天赐的福 | |
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123
prohibition
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| n.禁止；禁令，禁律 | |
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124
inciting
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| 刺激的，煽动的 | |
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125
joyful
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| adj.欢乐的，令人欢欣的 | |
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126
banished
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| v.放逐，驱逐( banish的过去式和过去分词 ) | |
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127
twilight
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| n.暮光，黄昏；暮年，晚期，衰落时期 | |
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128
lieutenants
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| n.陆军中尉( lieutenant的名词复数 )；副职官员；空军；仅低于…官阶的官员 | |
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129
foe
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| n.敌人，仇敌 | |
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130
derives
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| v.得到( derive的第三人称单数 )；（从…中）得到获得；源于；（从…中）提取 | |
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131
gem
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| n.宝石，珠宝；受爱戴的人 [同]jewel | |
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132
bower
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| n.凉亭，树荫下凉快之处；闺房；v.荫蔽 | |
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133
profusion
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| n.挥霍；丰富 | |
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134
toad
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| n.蟾蜍，癞蛤蟆 | |
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135
crouching
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| v.屈膝，蹲伏( crouch的现在分词 ) | |
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136
vile
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| adj.卑鄙的，可耻的，邪恶的；坏透的 | |
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137
haughtily
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| adv. 傲慢地, 高傲地 | |
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138
defiantly
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| adv.挑战地，大胆对抗地 | |
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139
evade
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| vt.逃避，回避；避开，躲避 | |
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140
obedience
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| n.服从，顺从 | |
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141
tauntingly
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| 嘲笑地，辱骂地； 嘲骂地 | |
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142
deserted
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| adj.荒芜的，荒废的，无人的，被遗弃的 | |
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143
ascertain
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| vt.发现，确定，查明，弄清 | |
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144
liar
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| n.说谎的人 | |
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145
vowing
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| 起誓，发誓（vow的现在分词形式） | |
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146
lurking
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| 潜在 | |
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147
insolent
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| adj.傲慢的，无理的 | |
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148
awakens
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| v.（使）醒( awaken的第三人称单数 )；（使）觉醒；弄醒；（使）意识到 | |
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149
awaken
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| vi.醒，觉醒；vt.唤醒，使觉醒，唤起，激起 | |
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150
gliding
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| v. 滑翔 adj. 滑动的 | |
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151
descried
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| adj.被注意到的，被发现的，被看到的 | |
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152
boon
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| n.恩赐，恩物，恩惠 | |
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153
distressed
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| 痛苦的 | |
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154
consort
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| v.相伴；结交 | |
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155
prune
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| n.酶干；vt.修剪，砍掉，削减；vi.删除 | |
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156
conversing
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| v.交谈，谈话( converse的现在分词 ) | |
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157
wiles
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| n.（旨在欺骗或吸引人的）诡计，花招；欺骗，欺诈( wile的名词复数 ) | |
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158
wilfully
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| adv.任性固执地；蓄意地 | |
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159
transgress
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| vt.违反，逾越 | |
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160
transgressing
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| v.超越( transgress的现在分词 )；越过；违反；违背 | |
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161
choirs
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| n.教堂的唱诗班( choir的名词复数 )；唱诗队；公开表演的合唱团；（教堂）唱经楼 | |
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162
iridescent
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| adj.彩虹色的，闪色的 | |
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163
plumes
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| 羽毛( plume的名词复数 )； 羽毛饰； 羽毛状物； 升上空中的羽状物 | |
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164
beholding
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| v.看，注视( behold的现在分词 )；瞧；看呀；（叙述中用于引出某人意外的出现）哎哟 | |
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165
hospitable
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| adj.好客的；宽容的；有利的，适宜的 | |
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166
lodge
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| v.临时住宿，寄宿，寄存，容纳；n.传达室，小旅馆 | |
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167
withheld
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| withhold过去式及过去分词 | |
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168
queries
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| n.问题( query的名词复数 )；疑问；询问；问号v.质疑，对…表示疑问( query的第三人称单数 )；询问 | |
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169
intelligible
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| adj.可理解的，明白易懂的，清楚的 | |
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170
lawful
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| adj.法律许可的，守法的，合法的 | |
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171
vouchsafe
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| v.惠予，准许 | |
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172
entrusted
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| v.委托，托付( entrust的过去式和过去分词 ) | |
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173
specious
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| adj.似是而非的；adv.似是而非地 | |
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174
doomed
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| 命定的 | |
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175
devoured
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| 吞没( devour的过去式和过去分词 )； 耗尽； 津津有味地看； 狼吞虎咽地吃光 | |
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176
apostate
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| n.背叛者，变节者 | |
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177
gulf
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| n.海湾；深渊，鸿沟；分歧，隔阂 | |
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178
trumpets
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| 喇叭( trumpet的名词复数 )； 小号； 喇叭形物； （尤指）绽开的水仙花 | |
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179
marvels
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| n.奇迹( marvel的名词复数 )；令人惊奇的事物（或事例）；不平凡的成果；成就v.惊奇，对…感到惊奇( marvel的第三人称单数 ) | |
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180
semblance
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| n.外貌，外表 | |
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181
folly
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| n.愚笨，愚蠢，蠢事，蠢行，傻话 | |
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182
heed
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| v.注意，留意；n.注意，留心 | |
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183
taunts
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| 嘲弄的言语，嘲笑，奚落( taunt的名词复数 ) | |
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184
dart
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| v.猛冲，投掷；n.飞镖，猛冲 | |
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185
recoil
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| vi.退却，退缩，畏缩 | |
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186
promptly
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| adv.及时地，敏捷地 | |
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187
resound
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| v.回响 | |
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188
wrought
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| v.引起；以…原料制作；运转；adj.制造的 | |
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189
inflicted
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| 把…强加给，使承受，遭受( inflict的过去式和过去分词 ) | |
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190
inflicts
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| 把…强加给，使承受，遭受( inflict的第三人称单数 ) | |
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191
adherents
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| n.支持者，拥护者( adherent的名词复数 )；党羽；徒子徒孙 | |
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192
vanquish
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| v.征服，战胜；克服；抑制 | |
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193
potent
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| adj.强有力的，有权势的；有效力的 | |
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194
fray
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| v.争吵；打斗；磨损，磨破；n.吵架；打斗 | |
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195
permanently
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| adv.永恒地，永久地，固定不变地 | |
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196
demons
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| n.恶人( demon的名词复数 )；恶魔；精力过人的人；邪念 | |
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197
cannon
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| n.大炮，火炮；飞机上的机关炮 | |
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198
ammunition
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| n.军火，弹药 | |
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199
conceal
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| v.隐藏，隐瞒，隐蔽 | |
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200
cannons
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| n.加农炮，大炮，火炮( cannon的名词复数 ) | |
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201
belch
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| v.打嗝，喷出 | |
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202
havoc
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| n.大破坏，浩劫，大混乱，大杂乱 | |
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203
artillery
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| n.(军)火炮，大炮；炮兵(部队) | |
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204
wield
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| vt.行使，运用，支配；挥，使用(武器等) | |
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205
cherubs
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| 小天使，胖娃娃( cherub的名词复数 ) | |
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206
exult
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| v.狂喜，欢腾；欢欣鼓舞 | |
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207
disdain
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| n.鄙视，轻视；v.轻视，鄙视，不屑 | |
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208
hurls
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| v.猛投，用力掷( hurl的第三人称单数 )；大声叫骂 | |
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209
peal
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| n.钟声；v.鸣响 | |
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210
withholding
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| 扣缴税款 | |
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211
annihilate
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| v.使无效；毁灭；取消 | |
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212
clatter
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| v./n.(使)发出连续而清脆的撞击声 | |
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213
hymns
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| n.赞美诗，圣歌，颂歌( hymn的名词复数 ) | |
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214
seduce
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| vt.勾引，诱奸，诱惑，引诱 | |
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215
misery
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| n.痛苦，苦恼，苦难；悲惨的境遇，贫苦 | |
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216
seduced
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| 诱奸( seduce的过去式和过去分词 )； 勾引； 诱使堕落； 使入迷 | |
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217
depicts
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| 描绘，描画( depict的第三人称单数 )； 描述 | |
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218
circumscribe
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| v.在...周围划线，限制，约束 | |
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219
permeated
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| 弥漫( permeate的过去式和过去分词 )； 遍布； 渗入； 渗透 | |
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220
components
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| （机器、设备等的）构成要素，零件，成分； 成分( component的名词复数 )； [物理化学]组分； [数学]分量； （混合物的）组成部分 | |
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221
firmament
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| n.苍穹；最高层 | |
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222
nostrils
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| 鼻孔( nostril的名词复数 ) | |
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223
dominion
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| n.统治，管辖，支配权；领土，版图 | |
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224
intrude
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| vi.闯入；侵入；打扰，侵扰 | |
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225
wondrous
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| adj.令人惊奇的，奇妙的；adv.惊人地；异乎寻常地；令人惊叹地 | |
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226
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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227
rotations
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| 旋转( rotation的名词复数 )； 转动； 轮流； 轮换 | |
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228
awe
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| n.敬畏，惊惧；vt.使敬畏，使惊惧 | |
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229
nuptial
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| adj.婚姻的，婚礼的 | |
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230
tragic
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| adj.悲剧的，悲剧性的，悲惨的 | |
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231
meanders
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| 曲径( meander的名词复数 )； 迂回曲折的旅程 | |
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232
labor
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| n.劳动，努力，工作，劳工；分娩；vi.劳动，努力，苦干；vt.详细分析；麻烦 | |
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233
labors
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| v.努力争取(for)( labor的第三人称单数 )；苦干；详细分析；（指引擎）缓慢而困难地运转 | |
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234
vessel
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| n.船舶；容器，器皿；管，导管，血管 | |
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235
faculties
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| n.能力( faculty的名词复数 )；全体教职员；技巧；院 | |
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236
thicket
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| n.灌木丛，树林 | |
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237
gorge
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| n.咽喉，胃，暴食，山峡；v.塞饱，狼吞虎咽地吃 | |
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238
laudatory
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| adj.赞扬的 | |
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239
depicted
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| 描绘，描画( depict的过去式和过去分词 )； 描述 | |
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240
eloquence
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| n.雄辩；口才，修辞 | |
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241
persuasive
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| adj.有说服力的，能说得使人相信的 | |
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242
wails
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| 痛哭，哭声( wail的名词复数 ) | |
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243
shudders
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| n.颤动，打颤，战栗( shudder的名词复数 )v.战栗( shudder的第三人称单数 )；发抖；（机器、车辆等）突然震动；颤动 | |
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244
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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245
lust
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| n.性(淫)欲；渴(欲)望；vi.对…有强烈的欲望 | |
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246
innocence
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| n.无罪；天真；无害 | |
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247
wailing
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| v.哭叫，哀号( wail的现在分词 )；沱 | |
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248
bind
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| vt.捆，包扎；装订；约束；使凝固；vi.变硬 | |
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249
reviling
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| v.辱骂，痛斥( revile的现在分词 ) | |
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250
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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251
transgressed
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| v.超越( transgress的过去式和过去分词 )；越过；违反；违背 | |
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252
mediator
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| n.调解人，中介人 | |
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253
promising
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| adj.有希望的，有前途的 | |
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254
descends
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| v.下来( descend的第三人称单数 )；下去；下降；下斜 | |
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255
descend
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| vt./vi.传下来，下来，下降 | |
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256
maker
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| n.制造者，制造商 | |
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257
transgression
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| n.违背；犯规；罪过 | |
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258
quandary
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| n.困惑，进迟两难之境 | |
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259
persuasions
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| n.劝说，说服（力）( persuasion的名词复数 )；信仰 | |
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260
incurred
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| [医]招致的，遭受的； incur的过去式 | |
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261
abashed
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| adj.窘迫的，尴尬的v.使羞愧，使局促，使窘迫( abash的过去式和过去分词 ) | |
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262
beguiled
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| v.欺骗( beguile的过去式和过去分词 )；使陶醉；使高兴；消磨（时间等） | |
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263
judgment
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| n.审判；判断力，识别力，看法，意见 | |
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264
postpones
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| v.延期，推迟( postpone的第三人称单数 ) | |
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265
gateway
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| n.大门口，出入口，途径，方法 | |
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266
intercourse
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| n.性交；交流，交往，交际 | |
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267
descry
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| v.远远看到；发现；责备 | |
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268
prey
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| n.被掠食者，牺牲者，掠食；v.捕食，掠夺，折磨 | |
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269
likeness
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| n.相像，相似（之处） | |
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270
seducing
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| 诱奸( seduce的现在分词 )； 勾引； 诱使堕落； 使入迷 | |
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271
lurked
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| vi.潜伏，埋伏（lurk的过去式与过去分词形式） | |
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272
tempted
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| v.怂恿（某人）干不正当的事；冒…的险（tempt的过去分词） | |
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273
hiss
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| v.发出嘶嘶声；发嘘声表示不满 | |
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274
grove
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| n.林子，小树林，园林 | |
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275
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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276
ravages
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| 劫掠后的残迹，破坏的结果，毁坏后的残迹 | |
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277
preyed
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| v.掠食( prey的过去式和过去分词 )；掠食；折磨；（人）靠欺诈为生 | |
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278
malignant
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| adj.恶性的，致命的；恶意的，恶毒的 | |
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279
devastation
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| n.毁坏；荒废；极度震惊或悲伤 | |
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280
kindled
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| （使某物）燃烧，着火( kindle的过去式和过去分词 )； 激起（感情等）； 发亮，放光 | |
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281
plunged
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| v.颠簸( plunge的过去式和过去分词 )；暴跌；骤降；突降 | |
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282
murmurs
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| n.低沉、连续而不清的声音( murmur的名词复数 )；低语声；怨言；嘀咕 | |
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283
imploring
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| 恳求的，哀求的 | |
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284
repent
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| v.悔悟，悔改，忏悔，后悔 | |
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285
repentance
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| n.懊悔 | |
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286
appease
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| v.安抚，缓和，平息，满足 | |
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287
humility
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| n.谦逊，谦恭 | |
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288
compassionately
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| adv.表示怜悯地，有同情心地 | |
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289
gathering
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| n.集会，聚会，聚集 | |
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290
incense
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| v.激怒；n.香，焚香时的烟，香气 | |
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291
savor
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| vt.品尝，欣赏；n.味道，风味；情趣，趣味 | |
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292
contrition
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| n.悔罪，痛悔 | |
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293
touching
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| adj.动人的，使人感伤的 | |
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294
salvation
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| n.（尤指基督）救世，超度，拯救，解困 | |
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295
postponed
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| vt.& vi.延期，缓办，（使）延迟vt.把…放在次要地位；[语]把…放在后面（或句尾）vi.（疟疾等）延缓发作（或复发） | |
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296
penitence
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| n.忏悔，赎罪；悔过 | |
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297
laboring
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| n.劳动，操劳v.努力争取(for)( labor的现在分词 )；苦干；详细分析；（指引擎）缓慢而困难地运转 | |
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298
contentedly
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| adv.心满意足地 | |
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299
ominous
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| adj.不祥的，不吉的，预兆的，预示的 | |
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300
descrying
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| v.被看到的，被发现的，被注意到的( descried的过去分词 ) | |
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301
celestial
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| adj.天体的；天上的 | |
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302
panoply
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| n.全副甲胄，礼服 | |
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303
remains
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| n.剩余物，残留物；遗体，遗迹 | |
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304
abides
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| 容忍( abide的第三人称单数 )； 等候； 逗留； 停留 | |
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305
incessant
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| adj.不停的，连续的 | |
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306
conversed
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| v.交谈，谈话( converse的过去式 ) | |
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307
slumbers
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| 睡眠，安眠( slumber的名词复数 ) | |
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308
supernal
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| adj.天堂的，天上的；崇高的 | |
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309
thereby
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| adv.因此，从而 | |
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310
pious
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| adj.虔诚的；道貌岸然的 | |
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311
inured
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| adj.坚强的，习惯的 | |
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312
adverse
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| adj.不利的；有害的；敌对的，不友好的 | |
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313
ascend
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| vi.渐渐上升，升高；vt.攀登，登上 | |
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314
drenched
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| adj.湿透的；充满的v.使湿透( drench的过去式和过去分词 )；在某人（某物）上大量使用（某液体） | |
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315
foresight
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| n.先见之明，深谋远虑 | |
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316
purging
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| 清洗； 清除； 净化； 洗炉 | |
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317
vouchsafes
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| v.给予，赐予( vouchsafe的第三人称单数 )；允诺 | |
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318
unintelligible
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| adj.无法了解的，难解的，莫明其妙的 | |
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319
horrified
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| a.(表现出)恐惧的 | |
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320
behooves
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| n.利益，好处( behoof的名词复数 )v.适宜( behoove的第三人称单数 ) | |
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321
precursor
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| n.先驱者；前辈；前任；预兆；先兆 | |
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322
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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323
deluge
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| n./vt.洪水，暴雨，使泛滥 | |
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324
progeny
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| n.后代，子孙；结果 | |
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325
instil
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| v.逐渐灌输 | |
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326
bitumen
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| n.沥青 | |
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327
abhors
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| v.憎恶( abhor的第三人称单数 )；（厌恶地）回避；拒绝；淘汰 | |
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328
captivity
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| n.囚禁；被俘；束缚 | |
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329
exodus
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| v.大批离去，成群外出 | |
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330
heralded
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| v.预示( herald的过去式和过去分词 )；宣布（好或重要） | |
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331
sages
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| n.圣人( sage的名词复数 )；智者；哲人；鼠尾草（可用作调料） | |
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332
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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333
bruising
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| adj.殊死的；十分激烈的v.擦伤(bruise的现在分词形式) | |
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334
helping
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| n.食物的一份&adj.帮助人的，辅助的 | |
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335
respiration
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| n.呼吸作用；一次呼吸；植物光合作用 | |
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336
vengeance
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| n.报复，报仇，复仇 | |
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337
foretold
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| v.预言，预示( foretell的过去式和过去分词 ) | |
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338
perverted
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| adj.不正当的v.滥用( pervert的过去式和过去分词 )；腐蚀；败坏；使堕落 | |
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339
purged
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| 清除（政敌等）( purge的过去式和过去分词 )； 涤除（罪恶等）； 净化（心灵、风气等）； 消除（错事等）的不良影响 | |
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340
enjoining
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| v.命令( enjoin的现在分词 ) | |
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341
soothed
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| v.安慰( soothe的过去式和过去分词 )；抚慰；使舒服；减轻痛苦 | |
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342
providence
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| n.深谋远虑，天道，天意；远见；节约；上帝 | |
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