Book I. While baptizing in the Jordan, John suddenly beheld7 Christ approaching, and, although he at first demurred8, yielded at last to his request to baptize him too. While the Baptist was doing this, a heavenly voice proclaimed Christ Son of God. This was heard not only by John and his disciples9, but also by the adversary10, who, ever since the fall, had been roaming around the world, and who for years past has been closely watching the promised Redeemer in hopes of defeating his ends.
Suddenly realizing that the conflict between them is about to begin, Satan hastens back to Hades to take counsel with his crew. When all are assembled, he reminds them how long they have ruled the earth, adding that the time has come when their power may be wrested11 from them and the curse spoken in Eden fulfilled. He fears Jesus is the promised Messiah, owing to his miraculous12 birth, to the testimony13 of the precursor14, and to the heavenly voice when he was baptized. Besides he has recognized in Christ's lineaments the imprint15 of the Father's glory, and avers16 that, unless they can counteract17 and defeat the Son's ends, they will forfeit18 all they have gained. Realizing, however, that this task is far greater than the one he undertook centuries before,—when he winged his way through chaos19 to discover the new world and tempt5 our first parents,—he volunteers to undertake it in person, and all the evil spirits applaud him. This settled, Satan departs to carry out the second temptation.
Meantime another assembly has been held in heaven, where, addressing the archangel Gabriel, the Almighty20 informs him he will soon see the fulfilment of the message he bore some thirty years previously21 to Mary. He adds that his Son, whom he has publicly recognized, is about to be tempted by Satan, who, although he failed in the case of Job, is undertaking22 this new task confident of success. The Almighty also predicts that Satan will again be defeated, but declares Christ is as free to yield or resist as Adam when first created, and that before sending him out to encounter Sin and Death he means to strengthen him by a sojourn23 in the desert. On hearing that Satan's evil plans will be frustrated25, the angels burst into a hymn26 of triumph with which heaven resounds27.
So spake the eternal Father, and all Heaven
Admiring stood a space; then into hymns28
Burst forth29, and in celestial30 measures moved,
Circling the throne and singing, while the hand
Sung with the voice; and this the argument:
"Victory and triumph to the Son of God
Now entering his great duel31, not of arms,
But to vanquish32 by wisdom hellish wiles33.
The Father knows the Son; therefore secure
Ventures his filial virtue34, though untried,
Against whate'er may tempt, whate'er seduce35,
Allure36, or terrify, or undermine.
Be frustrate24, all ye stratagems37 of Hell,
And devilish machinations come to nought38."
During this time the Son of God, after lingering three days by the Jordan, is driven by the Holy Spirit into the wilderness, where he spends his time meditating39 upon the great office he had undertaken as Saviour40 of mankind. In a grand soliloquy we hear how since early youth he has been urged onward41 by divine and philosophical42 influences, and how, realizing he was born to further truth, he has diligently43 studied the law of God. Thanks to these studies, our Lord at twelve could measure his learning with that of the rabbis in the temple. Ever since that time he has longed to rescue his people from the Roman yoke44, to end brutality45, to further all that is good, and to win all hearts to God. He recalls the stories his mother told him in regard to the annunciation, to his virgin47 birth, and to the Star of Bethlehem, and comments upon the fact that the precursor immediately recognized him and that a voice from heaven hailed him as the Son of God!
Although Christ realizes he has been sent into the wilderness by divine power, and that his future way lies "through many a hard assay48" and may lead even to death, he does not repine. Instead he spends the forty days in the wilderness fasting, preparing himself for the great work which he is called upon to accomplish, and paying no heed49 to the wild beasts which prowl around him without doing him any harm.
It is only when weakness has reached its highest point and when Christ begins to hunger, that Satan approaches him in the guise50 of an old peasant, pathetically describing the difficulty of maintaining life in the wilderness. Then he adds that, having seen Jesus baptized in the Jordan he begs him to turn the stones around him into food, thereby51 relieving himself and his wretched fellow-sufferer from the pangs52 of hunger.
"But, if thou be the Son of God, command
That out of these hard stones be made thee bread;
So shalt thou save thyself and us relieve
With food, whereof we wretched seldom taste."
Jesus, however, merely reproaches the tempter, rejoining, "Man shall not live by bread alone, but from the words which proceed out of the mouth of God," and explaining that he knows who Satan is and for what purpose he has been sent hither. Unable to conceal53 his identity any longer, the evil spirit admits he has come straight from hell, but adds that God gave him power to test Job and to punish Ahab. He argues that the Almighty, who fed the Israelites with manna and supplied Elijah with miraculous food, does not intend to starve his only Son. Then, expressing admiration54 for Jesus' intellect, Satan explains he is not the foe55 of man, since through him he has gained everything, and whom he prides himself upon having often helped by oracles56 and omen58. In spite of these arguments, Jesus refuses to listen to him, declares his oracles have lost all power, and adds that he is sent to execute his Father's will.
"God hath now sent his living oracle57
Into the world to teach his final will,
And sends his Spirit of truth henceforth to dwell
In pious59 hearts, an inward oracle
To all truth requisite60 for men to know."
Thus baffled, Satan vanishes into "thin air diffused," and night steals over the desert, where fowls61 seek their nests while the wild beasts begin to roam in search of food.
Book II. John the Baptist and his disciples, made anxious by Jesus' long absence, now begin to seek him as the prophets sought Elijah, fearing lest he too may have been caught up into heaven. Hearing Simon and Andrew wonder where he has gone and what he is doing, Mary relates the extraordinary circumstances which accompanied her Son's birth, mentioning the flight into Egypt, the return to Nazareth, and sundry62 other occurrences during the youth of our Lord. She declares that, ever since Gabriel's message fell upon her ear, she has been trying to prepare herself for the fulfilment of a promise then made her, and has often wondered what Simeon meant when he cried that a sword would pierce her very soul! Still, she recalls how at twelve years of age, she grieved over the loss of her Son, until she found him in the temple, when he excused himself by stating he must be about his Father's business. Ever since then Mary has patiently awaited what is to come to pass, realizing the child she bore is destined63 to great things.
Thus Mary pondering oft, and oft to mind
Recalling what remarkably64 had passed
Since first her salutation heard, with thoughts
Meekly65 composed awaited fulfilling.
Satan, having hastened back to the infernal regions, reports the ill success of his first venture, and the effect his first temptation had upon our Lord. Feeling at a loss, he invites the demons67 to assist him with their counsel, warning them this task will prove far more difficult than that of leading Adam astray. Belial, the most dissolute spirit in hell, then proposes that Satan tempt Jesus with women, averring68 that the female sex possesses so many wiles that even Solomon, wisest of kings, succumbed69. But Satan scornfully rejects this proposal, declaring that He whom they propose thus to tempt is far wiser than Solomon and has a much more exalted70 mind. Although certain Christ will prove impervious71 to the bait of sense, Satan surmises72 that, owing to a prolonged fast, he may be susceptible73 to the temptation of hunger, so, taking a select band of spirits, he returns to the desert to renew his attempts in a different form.
Transferring us again to the solitude74, the poet describes how our Saviour passed the night dreaming of Elijah fed by the ravens75 and of Daniel staying his hunger with pulse Awakened76 at last by the song of the larks77, our Lord rises from his couch on the hard ground, and, strolling into fertile valley, encounters Satan, who, superbly dressed, expresses surprise he should receive no aid in the wilderness when Hagar, the Israelites, and Elijah were all fed by divine intervention78. Then Satan exhibits the wonderful banquet he has prepared, inviting79 Christ to partake of it; but the Son of God haughtily80 informs him he can obtain food whenever he wishes, and hence need not accept what he knows is offered with evil intent. Seeing our Lord cannot be assailed81 on the ground of appetite, Satan causes the banquet to vanish, but remains82 to tempt Christ with an offer of riches, artfully setting forth the power that can be acquired by their means. He adds, since Christ's mind is set on high designs, he will require greater wealth than stands at the disposal of the Son of Joseph the carpenter. But, although Satan offers to bestow83 vast treasures upon him, Christ rejects this proffer84 too, describing what noble deeds have been achieved by poor men such as Gideon, Jephtha, and David, as well as by certain Romans. He adds that riches often mislead their possessor, and so eloquently85 describes the drawbacks of wealth that Satan realizes it is useless to pursue this attempt.
Book III. Again complimenting Christ on his acumen86, Satan rehearses the great deeds performed by Philip of Macedon and by Julius Caesar, who began their glorious careers earlier in life than he. Then, hoping to kindle87 in Jesus' heart a passion for worldly glory, Satan artfully relates that Caesar wept because he had lived so long without distinguishing himself; but our Lord quietly demonstrates the futility88 of earthly fame, compared to real glory, which is won only through religious patience and virtuous89 striving, such as was practiced by Job and Socrates. When Christ repeats he is not seeking his own glory but that of the Father who sent him, Satan reminds him God is surrounded with splendor90 and that it behooves91 his Son to strive to be like him. But Jesus rejoins that, while glory is the essential attribute of the Creator, no one else has a right to aspire92 to anything of the sort.
Undeterred by these checks, Satan changes his theme, and reminds Christ that, as a member of the royal family, he is not only entitled to the throne, but expected to free Judea from Roman oppression. He states that the holy temple has been defiled93, that injustice94 has been committed, and urges that even the Maccabees resorted to arms to free their country. Although Christ insists no such mission has been appointed for him, he adds that, although his reign95 will never end, it will be only those who can suffer best who will be able to enjoy it.
"Who best
Can suffer, best can do; best reign, who first
Well hath obeyed; just trial ere I merit
My exaltation without change or end."
Then, turning upon his interlocutor, Christ inquires why he is so anxious to promote the one whose rise will entail96 his fall? To which Satan replies that, having no hope, it little behooves him to obstruct97 the plans of Christ, from whose benevolence98 alone he expects some mitigation of his punishment, for he fancies that by speaking thus he can best induce Christ to hear him. Then, feigning99 to believe that Christ has refused his offers simply because he has never seen aught save Jerusalem, Satan conveys him in the twinkling of an eye to the summit of a mountain, whence, pointing eastward100, he shows him all the great kingdoms of Asia. Thus, he reveals the glories of Assyria, Babylonia, and Persia,—of whose histories he gives a brief résumé,—before pointing out a large Parthian army setting out to war against the Scythians, for he hopes by this martial101 display to convince Christ that, in order to obtain a kingdom, he will have to resort to military force. Then he adds he can easily enlist102 the services of this army, with which Christ can drive the Romans out of Judea, and triumphantly104 reign over the land of his ancestors, whence his glory will extend far and wide, until it far surpasses all that Rome and Caesar achieved. Jesus, however, demonstrates the vanity of all military efforts, declaring his time has not yet come, but assuring him he will not be found wanting when the moment comes for him to ascend105 the throne, for he hopes to prove an able ruler.
Then he reminds Satan how he tempted David to take a census106 against God's wish, and led Israel astray, until the Ten Tribes were taken off into captivity107 in punishment for their idolatry. He also comments upon Satan's extraordinary anxiety to restore the very people whose foe he has always been, as he has proved time and again by leading them into idolatry, adding that God may yet restore them to their liberty and to their native land. These arguments silence even Satan, for such is ever the result when "with truth falsehood contends."
Book IV. With all the persistency108 of his kind, Satan refuses to acknowledge himself beaten, and, leading Christ to the western side of the mountain, reveals to him all the splendor of Rome, exhibiting its Capitol, Tarpeian Rock, triumphal arches, and the great roads along which hosts are journeying to the Eternal City. After thus dazzling him, Satan suggests that Christ oust109 Tiberius (who has no son) from the imperial throne, and make himself master not only of David's realm, but of the whole Roman Empire, establishing law and order where vice103 now reigns110.
Although Satan eagerly proffers111 his aid to accomplish all this, our Lord rejoins such a position has no attraction for him, adding that, as long as the Romans were frugal112, mild, and temperate113, they were happy, but that, when they became avaricious114 and brutal46, they forfeited115 their happiness. He adds that he has not been sent to free the Romans, but that, when his season comes to sit on David's throne, his rule will spread over the whole world and will dwell there without end.
"Know, therefore, when my season comes to sit
On David's throne, it shall be like a tree
Spreading and overshadowing all the earth,
Or as a stone that shall to pieces dash
All monarchies116 besides throughout the world,
And of my kingdom there shall be no end:
Means there shall be to this, but what the means
Is not for thee to know nor me to tell."
Pretending that Christ's reluctance117 is due to the fact that he shrinks from the exertions118 necessary to obtain this boon119 Satan offers to bestow it freely upon him, provided he will fall down and worship him. Hearing this proposal, Christ rebukes120 the tempter, saying, "Thou shalt worship the Lord thy God and only him shalt serve," and reviling121 him for his ingratitude122. To pacify123 his interlocutor, Satan then proposes to make him famous through wisdom, and exhibits Athens,—that celebrated124 centre of ancient learning—offering to make him master of all its schools of philosophy, oratory125, and poetry, and thus afford him ample intellectual gratification. But Jesus rejects this offer also, after proving the vanity and insufficiency of heathen philosophy and learning, and after demonstrating that many books are a weariness to the flesh, and that none compare with those which are the proudest boast of God's Chosen People.
"However, many books,
Wise men have said, are wearisome: who reads
Incessantly126, and to his reading brings not
A spirit and judgment127 equal or superior
(And what he brings, what needs he elsewhere seek?),
Uncertain and unsettled still remains,
Beep versed128 in books and shallow in himself,
Crude or intoxicate129, collecting toys
And trifles for choice matters, worth a sponge;
As children gathering130 pebbles131 on the shore."
Irritated by the failure of all his attempts, Satan next taunts132 his opponent by describing the sufferings and humiliations he will have to undergo, until, seeing this too has no effect, he suddenly bears him back to the wilderness, where he leaves him for the night, during which he sends a terrific storm to appall133 him. Even in sleep Jesus is haunted by dreams and spectres sent by the tempter, but at dawn all these visions disappear, the storm dies down, and a lovely morning greets him when he awakes. Once more Satan appears to warn our Lord that the dreams of the night and the horrors of the tempest were foreshadowings of what he will have to undergo. In spite of this, Christ assures him he is toiling134 in vain; whereupon swollen135 with rage, Satan confesses that ever since he heard Gabriel's announcement to the shepherds in regard to Christ's birth, he has watched him, hoping to get some hold upon him during his infancy136, youth, or early manhood. He now inquires whether Christ is really his destined foe and reluctantly admits he has failed in all his endeavors to tempt him. But one last test still remains to be tried, for Satan suddenly conveys Christ to the topmost pinnacle137 of the Temple of Jerusalem, bidding him demonstrate his divinity by fearlessly casting himself down, since God has "given his angels charge concerning him."
Not only, does our Lord reprove the tempter, but so calmly manifests his divine power by standing138 erect139 on this dangerous point, that Satan—like all other defeated monsters, such as the Sphinx—falls howling down into the infernal regions. At the same time angels convey our Lord to a lovely valley, where they minister unto him with celestial food and celebrate his victory with a triumphal hymn, for the Son of God has successfully resisted the tempter, before whom Adam succumbed, and has thereby saved man from the penalty of his sin.
Henceforth Satan will never again dare set foot in Paradise, where
Adam and his chosen descendants are to dwell secure, while the Son of
Man completes the work he has been sent to do.
Thus they the Son of God, our Saviour meek66,
Sung victor, and from heavenly feast refreshed
Brought on his way with joy; he unobserved
Home to his mother's private house returned.
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1
epic
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| n.史诗，叙事诗；adj.史诗般的，壮丽的 | |
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2
regained
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| 复得( regain的过去式和过去分词 )； 赢回； 重回； 复至某地 | |
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3
purports
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| v.声称是…，（装得）像是…的样子( purport的第三人称单数 ) | |
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4
wilderness
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| n.杳无人烟的一片陆地、水等，荒漠 | |
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5
tempt
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| vt.引诱，勾引，吸引，引起…的兴趣 | |
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6
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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7
beheld
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| v.看，注视( behold的过去式和过去分词 )；瞧；看呀；（叙述中用于引出某人意外的出现）哎哟 | |
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8
demurred
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| v.表示异议，反对( demur的过去式和过去分词 ) | |
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9
disciples
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| n.信徒( disciple的名词复数 )；门徒；耶稣的信徒；（尤指）耶稣十二门徒之一 | |
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10
adversary
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| adj.敌手，对手 | |
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11
wrested
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| （用力）拧( wrest的过去式和过去分词 )； 费力取得； （从…）攫取； （ 从… ） 强行取去… | |
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12
miraculous
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| adj.像奇迹一样的，不可思议的 | |
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13
testimony
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| n.证词；见证，证明 | |
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14
precursor
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| n.先驱者；前辈；前任；预兆；先兆 | |
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15
imprint
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| n.印痕，痕迹；深刻的印象；vt.压印，牢记 | |
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16
avers
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| v.断言( aver的第三人称单数 )；证实；证明…属实；作为事实提出 | |
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17
counteract
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| vt.对…起反作用，对抗，抵消 | |
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18
forfeit
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| vt.丧失；n.罚金，罚款，没收物 | |
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19
chaos
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| n.混乱，无秩序 | |
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20
almighty
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| adj.全能的，万能的；很大的，很强的 | |
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21
previously
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| adv.以前，先前（地） | |
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22
undertaking
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| n.保证，许诺，事业 | |
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23
sojourn
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| v./n.旅居，寄居；逗留 | |
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24
frustrate
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| v.使失望；使沮丧；使厌烦 | |
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25
frustrated
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| adj.挫败的，失意的，泄气的v.使不成功( frustrate的过去式和过去分词 )；挫败；使受挫折；令人沮丧 | |
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26
hymn
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| n.赞美诗，圣歌，颂歌 | |
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27
resounds
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| v.（指声音等）回荡于某处( resound的第三人称单数 )；产生回响；（指某处）回荡着声音 | |
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28
hymns
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| n.赞美诗，圣歌，颂歌( hymn的名词复数 ) | |
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29
forth
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| adv.向前；向外，往外 | |
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30
celestial
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| adj.天体的；天上的 | |
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31
duel
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| n./v.决斗；(双方的)斗争 | |
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32
vanquish
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| v.征服，战胜；克服；抑制 | |
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33
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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34
virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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35
seduce
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| vt.勾引，诱奸，诱惑，引诱 | |
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36
allure
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| n.诱惑力，魅力；vt.诱惑，引诱，吸引 | |
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37
stratagems
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| n.诡计，计谋( stratagem的名词复数 )；花招 | |
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38
nought
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| n.／adj.无，零 | |
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39
meditating
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| a.沉思的，冥想的 | |
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40
saviour
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| n.拯救者，救星 | |
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41
onward
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| adj.向前的，前进的；adv.向前，前进，在先 | |
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42
philosophical
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| adj.哲学家的，哲学上的，达观的 | |
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43
diligently
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| ad.industriously;carefully | |
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44
yoke
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| n.轭；支配；v.给...上轭，连接，使成配偶 | |
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45
brutality
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| n.野蛮的行为，残忍，野蛮 | |
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46
brutal
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| adj.残忍的，野蛮的，不讲理的 | |
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47
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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48
assay
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| n.试验，测定 | |
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49
heed
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| v.注意，留意；n.注意，留心 | |
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50
guise
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| n.外表，伪装的姿态 | |
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51
thereby
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| adv.因此，从而 | |
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52
pangs
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| 突然的剧痛( pang的名词复数 )； 悲痛 | |
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53
conceal
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| v.隐藏，隐瞒，隐蔽 | |
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54
admiration
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| n.钦佩，赞美，羡慕 | |
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55
foe
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| n.敌人，仇敌 | |
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56
oracles
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| 神示所( oracle的名词复数 )； 神谕； 圣贤； 哲人 | |
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57
oracle
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| n.神谕，神谕处，预言 | |
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58
omen
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| n.征兆，预兆；vt.预示 | |
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59
pious
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| adj.虔诚的；道貌岸然的 | |
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60
requisite
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| adj.需要的，必不可少的；n.必需品 | |
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61
fowls
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| 鸟( fowl的名词复数 )； 禽肉； 既不是这； 非驴非马 | |
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62
sundry
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| adj.各式各样的，种种的 | |
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63
destined
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| adj.命中注定的；(for)以…为目的地的 | |
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64
remarkably
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| ad.不同寻常地，相当地 | |
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65
meekly
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| adv.温顺地，逆来顺受地 | |
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66
meek
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| adj.温顺的，逆来顺受的 | |
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67
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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68
averring
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| v.断言( aver的现在分词 )；证实；证明…属实；作为事实提出 | |
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69
succumbed
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| 不再抵抗（诱惑、疾病、攻击等）( succumb的过去式和过去分词 )； 屈从； 被压垮； 死 | |
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70
exalted
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| adj.(地位等)高的，崇高的；尊贵的，高尚的 | |
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71
impervious
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| adj.不能渗透的，不能穿过的，不易伤害的 | |
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72
surmises
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| v.臆测，推断( surmise的第三人称单数 )；揣测；猜想 | |
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73
susceptible
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| adj.过敏的，敏感的；易动感情的，易受感动的 | |
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74
solitude
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| n. 孤独; 独居,荒僻之地,幽静的地方 | |
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75
ravens
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| n.低质煤；渡鸦( raven的名词复数 ) | |
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76
awakened
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| v.（使）醒( awaken的过去式和过去分词 )；（使）觉醒；弄醒；（使）意识到 | |
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77
larks
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| n.百灵科鸟（尤指云雀）( lark的名词复数 )；一大早就起床；鸡鸣即起；（因太费力而不想干时说）算了v.百灵科鸟（尤指云雀）( lark的第三人称单数 )；一大早就起床；鸡鸣即起；（因太费力而不想干时说）算了 | |
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78
intervention
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| n.介入，干涉，干预 | |
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79
inviting
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| adj.诱人的，引人注目的 | |
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80
haughtily
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| adv. 傲慢地, 高傲地 | |
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81
assailed
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| v.攻击( assail的过去式和过去分词 )；困扰；质问；毅然应对 | |
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82
remains
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| n.剩余物，残留物；遗体，遗迹 | |
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83
bestow
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| v.把…赠与，把…授予；花费 | |
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84
proffer
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| v.献出，赠送；n.提议，建议 | |
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85
eloquently
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| adv. 雄辩地(有口才地, 富于表情地) | |
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86
acumen
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| n.敏锐，聪明 | |
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87
kindle
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| v.点燃，着火 | |
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88
futility
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| n.无用 | |
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89
virtuous
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| adj.有品德的，善良的，贞洁的，有效力的 | |
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90
splendor
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| n.光彩；壮丽，华丽；显赫，辉煌 | |
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91
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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92
aspire
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| vi.(to，after)渴望，追求，有志于 | |
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93
defiled
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| v.玷污( defile的过去式和过去分词 )；污染；弄脏；纵列行进 | |
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injustice
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| n.非正义，不公正，不公平，侵犯（别人的）权利 | |
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reign
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| n.统治时期，统治，支配，盛行；v.占优势 | |
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entail
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| vt.使承担，使成为必要，需要 | |
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97
obstruct
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| v.阻隔，阻塞(道路、通道等)；n.阻碍物，障碍物 | |
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benevolence
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| n.慈悲，捐助 | |
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99
feigning
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| 假装，伪装( feign的现在分词 )； 捏造（借口、理由等） | |
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100
eastward
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| adv.向东；adj.向东的；n.东方，东部 | |
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101
martial
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| adj.战争的，军事的，尚武的，威武的 | |
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102
enlist
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| vt.谋取(支持等)，赢得；征募；vi.入伍 | |
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103
vice
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| n.坏事；恶习；[pl.]台钳，老虎钳；adj.副的 | |
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104
triumphantly
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| ad.得意洋洋地；得胜地；成功地 | |
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105
ascend
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| vi.渐渐上升，升高；vt.攀登，登上 | |
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106
census
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| n.(官方的)人口调查，人口普查 | |
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107
captivity
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| n.囚禁；被俘；束缚 | |
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108
persistency
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| n. 坚持(余辉, 时间常数) | |
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109
oust
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| vt.剥夺，取代，驱逐 | |
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110
reigns
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| n.君主的统治( reign的名词复数 )；君主统治时期；任期；当政期 | |
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111
proffers
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| v.提供，贡献，提出( proffer的第三人称单数 ) | |
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112
frugal
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| adj.节俭的，节约的，少量的，微量的 | |
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113
temperate
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| adj.温和的，温带的，自我克制的，不过分的 | |
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114
avaricious
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| adj.贪婪的，贪心的 | |
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115
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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116
monarchies
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| n. 君主政体, 君主国, 君主政治 | |
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117
reluctance
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| n.厌恶，讨厌，勉强，不情愿 | |
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118
exertions
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| n.努力( exertion的名词复数 )；费力；（能力、权力等的）运用；行使 | |
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119
boon
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| n.恩赐，恩物，恩惠 | |
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120
rebukes
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| 责难或指责( rebuke的第三人称单数 ) | |
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121
reviling
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| v.辱骂，痛斥( revile的现在分词 ) | |
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122
ingratitude
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| n.忘恩负义 | |
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123
pacify
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| vt.使(某人)平静(或息怒)；抚慰 | |
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124
celebrated
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| adj.有名的，声誉卓著的 | |
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125
oratory
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| n.演讲术；词藻华丽的言辞 | |
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126
incessantly
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| ad.不停地 | |
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127
judgment
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| n.审判；判断力，识别力，看法，意见 | |
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128
versed
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| adj. 精通，熟练 | |
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129
intoxicate
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| vt.使喝醉，使陶醉，使欣喜若狂 | |
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130
gathering
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| n.集会，聚会，聚集 | |
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131
pebbles
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| [复数]鹅卵石； 沙砾； 卵石，小圆石( pebble的名词复数 ) | |
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132
taunts
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| 嘲弄的言语，嘲笑，奚落( taunt的名词复数 ) | |
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133
appall
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| vt.使惊骇，使大吃一惊 | |
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134
toiling
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| 长时间或辛苦地工作( toil的现在分词 )； 艰难缓慢地移动，跋涉 | |
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135
swollen
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| adj.肿大的，水涨的；v.使变大，肿胀 | |
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136
infancy
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| n.婴儿期；幼年期；初期 | |
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137
pinnacle
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| n.尖塔，尖顶，山峰；(喻)顶峰 | |
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138
standing
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| n.持续，地位；adj.永久的，不动的，直立的，不流动的 | |
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139
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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