"I can no more remember the books I have read than the meals I have eaten," said Emerson, "but they have made me." In this way the American philosopher recognizes the simple truth that the reading of books has something to do with the making of a man—that they affect the mind. A book has a spirit as distinctly as a painting or of a piece of sculpture has "feeling"—of course I mean a real work of art into which something from the soul of the artist has passed. The best thing about a painting or piece of sculpture is said to be that which cannot be described; so also the best part of a book is the spirit of it, which may not always be describable. And that elusive2, mysterious quality we call its spirit may arise from something quite apart from its rhetoric3, or logic4 or diction. It may be even as the voice of God: not in the strong wind, that rends5 the mountains and breaks in pieces the rocks before the Lord; not in the earthquake nor in the fire; but in the still, small voice which follows the wind and earthquake and fire.[1] So with a book: its spirit may owe its existence to its simple truth—to the spirit of truth in them that made it.
"Do you ever think," said a writer in one of our popular magazines—"Do you ever think what is the effect of a book on your mind? * * * * Is your mind purer for it, or clearer? Has it filled your mind with good or bad images? Has it raised your standard or lowered it? * * * * * Every book you read and understand affects you for better or worse. It has some effect upon you, and if you are sane6 you are bound to find out what that is."
In common with all books the Book of Mormon has its spirit, produces its effects upon the minds of men; and as it claims to be a work originally written and also translated through the inspiration of God, and deals primarily with sacred things, it is to be expected that the spirit of this book will have not only a good, but even a divine influence; that it will be of a faith-promoting, doubt-dispersing, comfort-bringing character. Its effects upon the minds of men, therefore, may be another test of its claims to a divine origin; and to that test I now submit it.
In his work entitled "My First Mission," the late President George Q. Cannon7 makes the following statement respecting the influence exerted over his spirit by reading the Book of Mormon under the trying conditions in which he was placed while serving as a missionary8 in the Hawaiian Islands:
Some of my readers may be placed in circumstances similar to those which surrounded me a part of the time on the Sandwich Islands, and it may be profitable to tell them how I kept from losing courage and becoming home-sick. My love for home is naturally very strong. For the first year after I left home I could scarcely think about it without my feelings getting the better of me. But here I was in a distant land, among a people whose language and habits were strange to me. Their very food was foreign to me, and unlike anything I had ever before seen or tasted. I was much of the time separated from my companions, the Elders. Until I mastered the language and commenced preaching and baptizing the people, I was indeed a stranger among them.
Before I commenced holding regular meetings I had plenty of time for meditation10 and to review all the events of my short life, and to think of the beloved home from which I was so far separated. It was then I found the value of the Book of Mormon. It was a book which I always loved. If I felt inclined to be lonely, to be low spirited, or home-sick, I had only to turn to its sacred pages to receive consolation12, new strength and a rich outpouring of the Spirit. Scarcely a page that did not contain encouragement for such as I was. The salvation13 of man was the great theme upon which its writers dwelt and for this they were willing to undergo every privation and make every sacrifice.
What were my petty difficulties compared with those afflictions which they had to endure? If I expected to share the glory for which they contended, I could see that I must labor14 in the same Spirit. If the sons of King Mosiah could relinquish15 their high estate, and go forth16 among the degraded Lamanites to labor as they did, should not I labor with patience and devoted17 zeal18 for the salvation of these poor red men, heirs of the same promise?
Let me recommend this book, therefore, to young and old, if they need comfort and encouragement. Especially can I recommend it to those who are away from home on missions. No man can read it, partake of its spirit and obey its teachings, without being filled with a deep love for the souls of men and a burning zeal to do all in his power to save them.
In the experience and sentiments expressed in the foregoing passage, Elder Cannon but voices the experience and sentiments of very many Latter-day Saints, including thousands of missionaries19 who have felt all that he has described with reference to the effects of the Book of Mormon upon his spirit. The experiences of this host of believers may be properly appealed to as evidence for the effect of the book upon their minds; and I cannot believe but that it is also an evidence of its truth. Men have gone to the Book of Mormon in despondency, and have come away cheered; they have gone to it in sorrow, and have come away comforted; they have gone to it at times when overwhelmed for the moment by the mists which the speculations20 of men sometimes throw over truth, and have come away from it enlightened—with faith and hope and charity renewed. It created for them a firmer faith in God. In the presence of its spirit doubt took wings. Its moral and spiritual standards they find to be the highest and noblest. Indeed so perfect is its morality that no one has yet been able to bring a complaint against it on the ground of moral defect; and it was doubtless a consciousness of its moral excellence21 that led the Prophet Joseph Smith himself to declare on one occasion, when in council with the Twelve Apostles, that the Book of Mormon was the most correct of any book on earth, and that a man could get nearer to God by abiding22 by its precepts23 than by following any other book whatsoever24.[2] If in its historical parts believers find it dealing25 with events that exhibit selfishness, unholy ambitions, and all the follies26 and crimes common to all times and all nations and races of men, they never find its treatment of such things of the kind that blazons27 evil deeds, or consecrates28 crime, much less of the kind that cannonizes the vicious. In its pages they see things in their true light. There is no shuffling29, but evil deeds receive their proper condemnation30 in the simple, straightforward31 language of its inspired men. For believers the Book of Mormon differs from the books of men, as the works of nature differ from the works of men. And with what relief men of deep spiritual natures turn from the works of men to the works of nature! From artistic32 parks, to nature's jumbled33 wilderness34; from well kept gardens, to even desert plains or wild valleys; from grass-lined, men-made lakelets to some huge waterbody, mountain rimmed35, of unknown depths and wonderous coloring; from crowded cities with their din1 and strife36 to mountain tops, or lonely ocean's shore, where the freed soul in solitude37 can hold communion with his God—where deep may call to deep, and inspiration gather for life's battles!
All this and more believers find in the pages of the Book of Mormon, and the book that breathes such a spirit must surely have somewhat of divinity in it; and the existence of the divine spirit in the book must be somewhat of evidence that its claims are honest, and its contents true. This, or else we must believe that men gather grapes of thorns, and figs38 of thistles; that impure39 fountains send forth pure streams!
I shall be told, however, that the class of witnesses here appealed to, viz., those believers in the Book of Mormon who receive from its pages this spiritual comfort, are for the most part simple folk, who bring little or nothing in the way of scholarship to the examination of the book; and few of them ever stop to consider it in a thoroughly40 analytical41 manner at all. I shall not deny the charge, in truth, I rather rejoice in the fact; and I think I am justified42 in such rejoicing since I must needs think it takes on some of the coloring of that joy which Jesus expressed when he said, on the occasion of some of his simple minded disciples43 exulting44 in the possession of certain spiritual graces—"I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent45, and hast revealed them unto babes: even so, Father; for so it seemed good in thy sight."[3] The fact that this spiritual grace and comfort from the volume of American scripture46 is enjoyed chiefly by people of humble47 spirit, is an evidence to me that a certain truth expressed by ancient apostles is universal in its nature—good in all ages and among all people, viz. "God resisteth the proud, but giveth grace unto the humble."[4]
When men speak of pride, their hearers have in mind, chiefly, the "purse-proud"—the pride of the rich made haughty48 by the power which wealth gives; or else they think of "birth-pride"—the distinction that comes from the accident of birth; or of "political-pride," that comes from civic49 position; or perhaps the "pride of the brave and strong," gratified by recognition in high martial50 stations. But there is another pride more offensive to God perhaps, than pride in any one of the forms mentioned. I mean "intellectual pride," the pride of knowledge, of opinion, the pride which so often attends upon the worldly learned man who has not as yet progressed so far in learning as to bring to the mind that humility51 of spirit which rightly belongs to, and will at last be found with, profound learning. For my own part I can think of nothing that could be a greater offense52 against the majesty53 of God than for a man with his limited intellectual power presuming to pass judgment54 upon and reject the things of God, because, forsooth, these things do not conform to his opinion of what the things of God should be like; or because the way in which they are revealed does not conform to the manner in which he thinks God should impart his truths. Such pride always has and always will separate men from receiving knowledge by divine communication. While the meek55 and humble of spirit, borne down with the sense of their own limitations, find grace and spiritual enlightenment and comfort in the things which God reveals; and often arrive at hidden treasures of knowledge, and even of wisdom, unknown to the intellectually proud whom God resisteth.
In this connection, too, it should be remembered the class of people for whom the Book of Mormon was especially prepared. While a revelation to all the world, and containing profound truths the depths of which man by human wisdom has not yet sounded, it is primarily designed for the benighted56, native American races, fallen from the high station their forefathers57 once held in God's favor; and its simple plainness and faith-promoting power will yet constitute it a mighty58 instrumentality in bringing those races to a knowledge of God, and a true understanding of their relationship to him. Hence I say, it is pre-eminently fitting that this book should be of such character as to appeal to the understanding of the simple, and those who are willing and happy to be taught of God. And then, in any event, religion is and ought to be a simple business, since among even highly civilized59 nations there are many unlearned people who can understand only that which is simple, and religion concerns alike the ignorant and the learned, the poor and the rich. But plain to the point of being simple as the Book of Mormon is, when men are made aware of its power to rest the mind, to cheer the heart, to uplift the soul, they go to its pages for help as the lame60 and blind and sick were wont61 to go to old Bethsaida's pool, to whose waters an angel's touch had imparted healing virtues63.
The spirit of the Book of Mormon, then, its beneficent influence upon men's minds, are among the strongest evidences of its truth. This will appear all the more if the reader will call to mind the fact that this influence does not arise from the cleverness of its construction; for its structure, as men view books, is complex, confusing and clumsy. Its spirit and influence do not arise from its strictly64 logical treatment of historical events, much less from its philosophical65 treatment of them; compared in these particulars with the works of Hume, Macaulay, Gibbon, Hallan or George Bancroft, it could be esteemed66 contemptible68. Nor do the beneficent effects of the book upon the minds of men arise from its rhetoric, its beauty of diction, or the pleasing correctness of its language; in all these particulars it is admitted to be faulty; it has few or none of these merely human excellencies for which it may be desired. Whatever power it possesses to cheer, comfort and encourage men; whatever power to build up hope, create faith or promote charity, exists not by virtue62 of its human excellencies, but in spite of their absence; therefore such influence for good as it possesses must be attributed to the Spirit of God in which it was written, and by which it is permeated69; and by reason of the presence of that spirit in it, the book itself must be accorded a divine origin.
The Poetry the Book of Mormon has Inspired.
As might be expected, the Book of Mormon has inspired considerable poetry among those who have accepted it as a revelation from God; and as some idea of its influence upon minds of poetic70 temperament71 may be revealed by these effusions, I present some of them.
I first quote Parley72 P. Pratt, one of the earliest poets of the New Dispensation, and one of its most zealous73 Apostles. In his Key to Theology, one of the most luminous74 works yet published by the Church, when treating of the "Rise, Progress and Decline of the Science of Theology in the Western Hemisphere"—he opens that chapter with the following:
The spirit world is moved, the silence broken,
The ancient Seers from out the ground have spoken.
The appointed years on time's fleet wings have fled,
And voices whisper from the ancient dead.
Volumes of truth the sacred archives yield,
The past, the glorious future, stand revealed.
It was the revelation of the Book of Mormon and the historical truths which it reveals respecting the blessings76 of the Lord upon Israel that inspired the following hymn77:
The morning breaks, the shadows flee;
Lo! Zion's standard is unfurled!
The dawning of a brighter day
The clouds of error disappear
Before the rays of truth divine;
The glory, bursting from afar,
Wide o'er the nations soon will shine.
The Gentile fulness now comes in,
And Israel's blessings are at hand;
Shall in their promised Canaan stand.
Jehovah speaks! let earth give ear,
And Gentile nations turn and live;
His mighty arm is making bare,
His cov'nant people to receive.
Angels from heaven and truth from earth
Have met, and both have record borne;
Thus Zion's light is bursting forth,
To cheer her children's glad return.
The following hymn was also inspired by the Book of Mormon:
An angel from on high,
The long, long silence broke,
Descending80 from the sky,
Lo! in Cumorah's lonely hill,
Sealed by Moroni's hand,
It has for ages lain,
To wait the Lord's command,
From dust to speak again.
It shall again to light come forth,
It speaks of Joseph's seed,
And makes the remnant known
Of nations long since dead,
Who once had dwelt alone.
The fulness of the gospel, too,
Its pages will reveal to view.
The time is now fulfilled,
The long expected day;
Let earth obedient yield.
And darkness flee away;
Open the seals, be wide unfurled
Its light and glory to the world.
Lo, Israel filled with joy,
Shall now be gathered home,
Their wealth and means employ
To build Jerusalem;
While Zion shall arise and shine,
And fill the earth with truth divine.
Also the following on the destruction of the Nephites and the glory that is yet to come to their posterity83.
O, who that has seen o'er the wide spreading plain,
Their nation lie mould'ring below.
The Nephites destroyed, the Lamanites dwelt
For ages in sorrow unknown,
Generations have passed till the Gentiles at last,
Have divided their lands as their own.
O, who that has seen o'er the wide spreading plain,
The Lamanites wander forlorn,
While the Gentiles in pride and oppression divide
The land they could once call their own;
And who that believes does not long for the hour
When sin and oppression shall cease,
And truth, like the rainbow, display through the shower,
That bright written promise of peace?
The days of thy sorrow shall end!
The Lord has pronounced you a remnant of His,
Thy stones with fair colors most glorious shall stand.
With songs of rejoicing to Zion return,
And sorrow and sighing shall flee,
The powers of heaven among you come down,
And Christ in the centre will be.
And then all the watchmen shall see eye to eye,
When the Lord shall bring Zion again,
The wolf and the kid down together shall lie,
And the lion shall dwell with the lamb.
The earth shall be filled with the knowledge of God,
And nothing shall hurt nor destroy,
And these are the tidings we have to proclaim,
After Elder Pratt the most prolific92 of the early poets in the Church, and one who perhaps caught most truly the genius of the work and reduced it to poetic expression, was W. W. Phelps. He contributes the following inspired by the Book of Mormon.
O, stop and tell me, Red Man,
Who are you, why you roam,
And how you get your living;
Have you no God, no home?
And decked in native pride,
With feathers, paints and brooches,
He willingly replied:
"I once was pleasant Ephraim,
When Jacob for me prayed,
But O, how blessings vanish,
When man from God has strayed!
Before your nation knew us,
Some thousand moons ago,
Our fathers fell in darkness,
And wandered to and fro.
And long they've lived by hunting
Instead of work and arts,
To idle Indian hearts.
Yet hope within us lingers,
As if the Spirit spoke,
He'll come for your redemption,
And all your captive brothers,
From every clime shall come,
To live with God at home.
And blessings crown our days,
To live in pure religion,
And sing our Maker's praise."
Of our later poets Elder Orson F. Whitney, of the Council of the Twelve, has most celebrated98 the Nephite volume of scripture in his great poem "Elias." One canto99 (VI) is wholly devoted to the Book of Mormon under the caption100 "From Out the Dust." In this Canto Elder Whitney treats the whole theme of America as a land of promise—
The Old World, not the New,—this soil misnamed;
Cradle of man and grave of nations vast,
Whose glory, wealth, and wisdom had outfamed
The land where Adam dwelt, where Eden cast
Forth from her flaming gate the fateful pair
To fling life's ladder down, Love's work and way prepare.
Of the decrees of God respecting the land, he writes.
The God of freedom, God of justice, swore
And nations here, that for a season bore
The palm of power, must righteous be the while,
* * * * * * * * * * * * * *
Race upon race has perished in its pride,
Have sinned and sunk, in reckless suicide,
Upon this soil, since that dread word was given.
Realms battle-rent and regions tempest-riven;
A wretched remnant blasted, crust, and driven
Forth by the furies of revengeful fate;
Till wonder asks in vain, What of their former state?
Wouldst know the cause, the upas-tree that bore
To melt Earth's heart, and move all Heaven to pour
O'er fallen Lucifer, the generous stream
A sin most serpentine117, round all men curled,
Parent of pride and tree of tyranny.
Strike, that the world may know of liberty,
And Zion's land indeed a land of Zion be!
The poet treats successively the Jaredite and Nephite occupancy of the western world in the same noble strain of poetry. He closes the Jaredite period with these verses, celebrating the last acts of the two survivors121 of the Jaredite nation, Ether the Prophet, and Coriantumr the last of the Jaredite kings.
Then strife, division, hosts to battle led;
The prophets, mocked, lift warning voice in vain;
A blood-soaked continent, a sea, of dead,
And of that mighty nation, fallen, self-slain.
That prophet saw the coming of the Lord
Unto the Old, the New, Jerusalem;
Saw Israel returning at His word
The realm's wide ruin saw, and strove to stem.
Lived but to see another nation place
Firm foot upon the soil, then vanished from its face.
Again athwart the wilderness of waves,
Surging old East and older West between,
And crowns o'er many climes the Chilean queen,
Albeit a leper, groping, blind, unclean,
Goes forth Manasseh's prophet pioneer,
Predestined to unveil the hidden hemisphere.
His lot to reap and plant on this far shore
From Jacob's well, the billowy wall runs o'er.
Unto the utmost bound prevailing135 now,
Of Hesper's heaven-inviting hills. Bend sheaves
Of Israel, as branches bend with snow,
Unto his sheaf as mightiest; and as leaves
For multitude, the son the great sire's glory weaves.
The cataclysms136 which took place in this western world during the crucifixion and entombment of Messiah and His subsequent advent in the western world, His teaching the gospel here, and the establishment of His Church is told by our poet in the following strains.
The Lamb of God, in whom was found no flaw,
Though Hate's black billows round Him surged and
Life's deathless tree—deathless, though demon-felled;
The crash resounding140 to this far-off shore,
In risen glory, when had ceased the roar
Shorn by the whirlwind, sunk, or swept away,
No more their frown the lowly valleys cowed,
And dashing 'gainst the skies their dusty spray.
Three hours of tempest and three days of night;
Thick darkness, thunder-burst, and lightning flash;
Three hours of stormful strife;—then all is still.
Save for a Voice that universe might hear,
Drawing the righteous nearer and more near.
Anon He lifts the curtain of the sky!
The midday sun no more their minister;
Greater hath arisen; and glories multiply
As angels in their gaze earthward and heavenward fly.
He greets them as a shepherd greets his flock;
Shows them His wounded side, His hands, His feet;
Then builds His Church upon the stricken Rock,
Its great Original. With holy hand
He ministers, bids death and hell retreat,
And singles twelve from out the sainted band
Then follows the story of the Nephite golden age, and this by a period of apostasy169 from God and the final overthrow170 of the people, concluding with the coming of the Gentile races to the promised land and the advent of the Seer, Joseph Smith, who shall make known through the Book of Mormon the otherwise unknown history of the western world.
The Gentile comes, as destiny decrees,
To Joseph's land of wonders held in store.
Freedom his watchword, sons of Freedom these,
Like to the favored bands that long before
A refuge found upon this sheltering shore.
But champions of right oft wrong the right;
Oppressed become oppressors in an hour;
And now, as day that pushes back the night,
'Gainst Jacob's wrath-doomed remnant still prevails.
The Lord of hosts a champion arms and mails,
To match whose might no human power avails;
Nor grander cause or chieftain e'er came forth.
Him as its sire a new-born nation hails,
And fain would crown him, spite his will, his birth,
of earth—
Builders, o'erthrowers, of imperial thrones,
In wrongful act of rightful agency
The path to power, gruesome with tears and groans.
And He who casts the parts all mortals play,
Succeeds He ever, His the night, and His the day.
Thine antecedents, thy forerunners180, these,
Prophet of Ephraim, Joseph's namesake seer!
More than those ancient bridgers of the seas,
Unveiler of the long-hid hemisphere,
Whose secret 'tis lies booked and buried here.
Bring forth that word of Joseph, now to join
With Judah's word, Messiah's throne to rear;
That high may rise and holily may shine
God's house, the pure-in-heart, kingdom of King divine.
The whole Canto, and indeed the whole poem, should be read in order to get the full beauty and power of the poet's theme, in which the Book of Mormon is so large a factor of inspiration.
Summary of Internal Evidences.
This is all I intend to say directly on the subject of the Internal Evidences of the truth of the Book of Mormon; what else remains181 that could properly fall under this division of the subject will be said in connection with the answers to objections to the claims of the book. Before leaving the subject, however, I ask the reader to recall in one view the various internal evidences considered up to this time, that it may be remembered how numerous they are, and how strong and conclusive182 they are when massed.
The Internal Evidences of the Book of Mormon consist in the following facts:
The book in style and language is consistent with the theory of its construction;
It responds to the demands both of unity183 and diversity in its style, under the theory of its structure;
It has all the characteristics of an abridgment184;
It meets all the requirements of the circumstances in the matter of names, originality185 in names, differences between Jaredite and Nephite names, and the custom of Hebrew peoples with reference to names;
Its governments are in harmony with the political principles of the age in which those governments are said to have existed;
The events to which importance is given are such as would be expected from the character of its writers;
The complexity186 of its structure is in harmony with the theory of its origin;
It meets the requirements in originality of structure, manner of coming forth, theory of peopling America, the nativity of its peoples, accounting187 for Christian188 truths in America, and in its doctrines189;
Its prophecies, so many and important, so far as the wheels of time have brought them due, are fulfilled, and others are in course of fulfillment;
It has an atmosphere about it, a spirit, that bears witness of its truth.
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din
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elusive
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rhetoric
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| n.修辞学，浮夸之言语 | |
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logic
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| n.逻辑(学)；逻辑性 | |
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rends
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| v.撕碎( rend的第三人称单数 )；分裂；（因愤怒、痛苦等而）揪扯（衣服或头发等）；（声音等）刺破 | |
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sane
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cannon
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missionary
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| adj.教会的，传教(士)的；n.传教士 | |
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reign
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meditation
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lone
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consolation
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salvation
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| n.（尤指基督）救世，超度，拯救，解困 | |
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labor
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| n.劳动，努力，工作，劳工；分娩；vi.劳动，努力，苦干；vt.详细分析；麻烦 | |
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relinquish
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forth
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devoted
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zeal
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missionaries
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speculations
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excellence
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abiding
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precepts
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whatsoever
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dealing
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follies
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| 罪恶，时事讽刺剧； 愚蠢，蠢笨，愚蠢的行为、思想或做法( folly的名词复数 ) | |
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blazons
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consecrates
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| n.把…奉为神圣，给…祝圣( consecrate的名词复数 )；奉献v.把…奉为神圣，给…祝圣( consecrate的第三人称单数 )；奉献 | |
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29
shuffling
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| adj. 慢慢移动的, 滑移的 动词shuffle的现在分词形式 | |
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30
condemnation
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| n.谴责; 定罪 | |
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31
straightforward
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| adj.正直的，坦率的；易懂的，简单的 | |
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32
artistic
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| adj.艺术(家)的，美术(家)的；善于艺术创作的 | |
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33
jumbled
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| adj.混乱的；杂乱的 | |
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34
wilderness
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| n.杳无人烟的一片陆地、水等，荒漠 | |
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35
rimmed
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| adj.有边缘的，有框的v.沿…边缘滚动；给…镶边 | |
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36
strife
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| n.争吵，冲突，倾轧，竞争 | |
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37
solitude
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| n. 孤独; 独居,荒僻之地,幽静的地方 | |
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38
figs
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| figures 数字，图形，外形 | |
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39
impure
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| adj.不纯净的，不洁的；不道德的，下流的 | |
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40
thoroughly
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| adv.完全地，彻底地，十足地 | |
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41
analytical
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| adj.分析的；用分析法的 | |
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42
justified
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| a.正当的，有理的 | |
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43
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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44
exulting
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| vi. 欢欣鼓舞，狂喜 | |
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45
prudent
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| adj.谨慎的，有远见的，精打细算的 | |
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46
scripture
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| n.经文，圣书，手稿；Scripture:(常用复数)《圣经》，《圣经》中的一段 | |
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47
humble
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| adj.谦卑的，恭顺的；地位低下的；v.降低，贬低 | |
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48
haughty
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| adj.傲慢的，高傲的 | |
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49
civic
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| adj.城市的，都市的，市民的，公民的 | |
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50
martial
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| adj.战争的，军事的，尚武的，威武的 | |
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51
humility
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| n.谦逊，谦恭 | |
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52
offense
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| n.犯规，违法行为；冒犯，得罪 | |
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53
majesty
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| n.雄伟，壮丽，庄严，威严；最高权威，王权 | |
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54
judgment
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| n.审判；判断力，识别力，看法，意见 | |
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55
meek
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| adj.温顺的，逆来顺受的 | |
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56
benighted
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| adj.蒙昧的 | |
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57
forefathers
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| n.祖先，先人；祖先，祖宗( forefather的名词复数 )；列祖列宗；前人 | |
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58
mighty
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| adj.强有力的；巨大的 | |
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59
civilized
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| a.有教养的，文雅的 | |
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60
lame
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| adj.跛的，(辩解、论据等)无说服力的 | |
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61
wont
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| adj.习惯于；v.习惯；n.习惯 | |
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62
virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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63
virtues
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| 美德( virtue的名词复数 )； 德行； 优点； 长处 | |
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64
strictly
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| adv.严厉地，严格地；严密地 | |
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65
philosophical
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| adj.哲学家的，哲学上的，达观的 | |
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66
esteemed
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| adj.受人尊敬的v.尊敬( esteem的过去式和过去分词 )；敬重；认为；以为 | |
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67
teem
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| vi.(with)充满，多产 | |
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68
contemptible
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| adj.可鄙的，可轻视的，卑劣的 | |
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69
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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70
poetic
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| adj.富有诗意的，有诗人气质的，善于抒情的 | |
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71
temperament
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| n.气质，性格，性情 | |
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72
parley
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| n.谈判 | |
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73
zealous
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| adj.狂热的，热心的 | |
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74
luminous
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| adj.发光的，发亮的；光明的；明白易懂的；有启发的 | |
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75
spoke
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| n.（车轮的）辐条；轮辐；破坏某人的计划；阻挠某人的行动 v.讲，谈（speak的过去式）；说；演说；从某种观点来说 | |
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76
blessings
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| n.（上帝的）祝福( blessing的名词复数 )；好事；福分；因祸得福 | |
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77
hymn
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| n.赞美诗，圣歌，颂歌 | |
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78
majestic
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| adj.雄伟的，壮丽的，庄严的，威严的，崇高的 | |
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79
cleansed
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| 弄干净，清洗( cleanse的过去式和过去分词 ) | |
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80
descending
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| n. 下行 adj. 下降的 | |
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81
concealed
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| a.隐藏的，隐蔽的 | |
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82
usher
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| n.带位员，招待员；vt.引导，护送；vi.做招待，担任引座员 | |
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83
posterity
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| n.后裔，子孙，后代 | |
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84
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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85
behold
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| v.看，注视，看到 | |
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86
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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87
descended
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| a.为...后裔的，出身于...的 | |
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88
sapphires
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| n.蓝宝石，钢玉宝石( sapphire的名词复数 )；蔚蓝色 | |
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89
agates
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| n.玛瑙( agate的名词复数 )；玛瑙制（或装有玛瑙的）工具； （小孩玩的）玛瑙纹玩具弹子；5。5磅铅字 | |
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90
abound
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| vi.大量存在；(in，with)充满，富于 | |
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91
abounding
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| adj.丰富的，大量的v.大量存在，充满，富于( abound的现在分词 ) | |
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92
prolific
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| adj.丰富的，大量的；多产的，富有创造力的 | |
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93
stature
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| n.（高度）水平，（高度）境界，身高，身材 | |
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94
dwindled
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| v.逐渐变少或变小( dwindle的过去式和过去分词 ) | |
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95
yoke
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| n.轭；支配；v.给...上轭，连接，使成配偶 | |
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96
savage
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| adj.野蛮的；凶恶的，残暴的；n.未开化的人 | |
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97
bosoms
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| 胸部( bosom的名词复数 )； 胸怀； 女衣胸部（或胸襟）； 和爱护自己的人在一起的情形 | |
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98
celebrated
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| adj.有名的，声誉卓著的 | |
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99
canto
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| n.长篇诗的章 | |
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100
caption
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| n.说明，字幕，标题；v.加上标题，加上说明 | |
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101
mightiest
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| adj.趾高气扬( mighty的最高级 )；巨大的；强有力的；浩瀚的 | |
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102
chaste
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| adj.贞洁的；有道德的；善良的；简朴的 | |
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103
albeit
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| conj.即使；纵使；虽然 | |
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104
dread
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| vt.担忧，忧虑；惧怕，不敢；n.担忧，畏惧 | |
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105
tyrant
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| n.暴君，专制的君主，残暴的人 | |
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106
defile
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| v.弄污，弄脏；n.(山间)小道 | |
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107
avalanche
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| n.雪崩，大量涌来 | |
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108
lustrous
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| adj.有光泽的；光辉的 | |
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109
desolate
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| adj.荒凉的，荒芜的；孤独的，凄凉的；v.使荒芜，使孤寂 | |
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110
blight
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| n.枯萎病；造成破坏的因素；vt.破坏，摧残 | |
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111
supreme
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| adj.极度的，最重要的；至高的，最高的 | |
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112
quenched
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| 解（渴）( quench的过去式和过去分词 )； 终止（某事物）； （用水）扑灭（火焰等）； 将（热物体）放入水中急速冷却 | |
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113
eternity
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| n.不朽，来世；永恒，无穷 | |
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114
alas
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| int.唉(表示悲伤、忧愁、恐惧等) | |
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115
binds
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| v.约束( bind的第三人称单数 )；装订；捆绑；（用长布条）缠绕 | |
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116
fetters
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| n.脚镣( fetter的名词复数 )；束缚v.给…上脚镣，束缚( fetter的第三人称单数 ) | |
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117
serpentine
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| adj.蜿蜒的，弯曲的 | |
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118
writhes
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| （因极度痛苦而）扭动或翻滚( writhe的第三人称单数 ) | |
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119
primal
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| adj.原始的；最重要的 | |
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120
axe
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| n.斧子；v.用斧头砍，削减 | |
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121
survivors
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| 幸存者，残存者，生还者( survivor的名词复数 ) | |
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122
usurping
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| 篡夺，霸占( usurp的现在分词 )； 盗用； 篡夺，篡权 | |
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123
trampled
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| 踩( trample的过去式和过去分词 )； 践踏； 无视； 侵犯 | |
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124
solitary
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| adj.孤独的，独立的，荒凉的；n.隐士 | |
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125
scattered
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| adj.分散的，稀疏的；散步的；疏疏落落的 | |
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126
scion
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| n.嫩芽，子孙 | |
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127
slaughtered
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| v.屠杀，杀戮，屠宰( slaughter的过去式和过去分词 ) | |
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128
diadem
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| n.王冠，冕 | |
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129
advent
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| n.(重要事件等的)到来，来临 | |
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130
swell
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| vi.膨胀，肿胀；增长，增强 | |
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131
doomed
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| 命定的 | |
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132
doom
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| n.厄运，劫数；v.注定，命定 | |
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133
bough
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| n.大树枝，主枝 | |
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134
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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135
prevailing
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| adj.盛行的；占优势的；主要的 | |
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136
cataclysms
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| n.（突然降临的）大灾难( cataclysm的名词复数 ) | |
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137
monarch
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| n.帝王，君主，最高统治者 | |
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138
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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139
swelled
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| 增强( swell的过去式和过去分词 )； 肿胀； （使）凸出； 充满（激情） | |
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140
resounding
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| adj. 响亮的 | |
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141
winnowed
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| adj.扬净的，风选的v.扬( winnow的过去式和过去分词 )；辨别；选择；除去 | |
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142
heralds
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| n.使者( herald的名词复数 )；预报者；预兆；传令官v.预示( herald的第三人称单数 )；宣布（好或重要） | |
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143
rebuke
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| v.指责，非难，斥责 [反]praise | |
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144
mid
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| adj.中央的，中间的 | |
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145
fray
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| v.争吵；打斗；磨损，磨破；n.吵架；打斗 | |
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146
boulders
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| n.卵石( boulder的名词复数 )；巨砾；（受水或天气侵蚀而成的）巨石；漂砾 | |
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147
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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148
jaws
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| n.口部；嘴 | |
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149
rift
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| n.裂口，隙缝，切口；v.裂开，割开，渗入 | |
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150
bereft
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| adj.被剥夺的 | |
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151
lash
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| v.系牢；鞭打；猛烈抨击；n.鞭打；眼睫毛 | |
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152
engulfed
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| v.吞没，包住( engulf的过去式和过去分词 ) | |
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153
prostrate
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| v.拜倒，平卧，衰竭；adj.拜倒的，平卧的，衰竭的 | |
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154
plight
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| n.困境，境况，誓约，艰难；vt.宣誓，保证，约定 | |
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155
grovelling
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| adj.卑下的，奴颜婢膝的v.卑躬屈节，奴颜婢膝( grovel的现在分词 )；趴 | |
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156
mingling
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| adj.混合的 | |
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157
groans
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| n.呻吟，叹息( groan的名词复数 )；呻吟般的声音v.呻吟( groan的第三人称单数 )；发牢骚；抱怨；受苦 | |
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158
impels
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| v.推动、推进或敦促某人做某事( impel的第三人称单数 ) | |
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159
shrieking
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| v.尖叫( shriek的现在分词 ) | |
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160
flails
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| v.鞭打( flail的第三人称单数 )；用连枷脱粒；（臂或腿）无法控制地乱动；扫雷坦克 | |
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161
swells
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| 增强( swell的第三人称单数 )； 肿胀； （使）凸出； 充满（激情） | |
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162
foretells
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| v.预言，预示( foretell的第三人称单数 ) | |
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163
happed
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| v.偶然发生( hap的过去式和过去分词 ) | |
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164
dispensing
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| v.分配( dispense的现在分词 )；施与；配（药） | |
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165
dispelling
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| v.驱散，赶跑( dispel的现在分词 ) | |
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166
limpid
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| adj.清澈的，透明的 | |
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167
innocence
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| n.无罪；天真；无害 | |
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168
furrowed
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| v.犁田，开沟( furrow的过去式和过去分词 ) | |
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169
apostasy
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| n.背教，脱党 | |
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170
overthrow
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| v.推翻，打倒，颠覆；n.推翻，瓦解，颠覆 | |
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171
assail
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| v.猛烈攻击，抨击，痛斥 | |
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172
forsake
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| vt.遗弃，抛弃；舍弃，放弃 | |
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173
tyrants
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| 专制统治者( tyrant的名词复数 )； 暴君似的人； （古希腊的）僭主； 严酷的事物 | |
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174
vouchsafe
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| v.惠予，准许 | |
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175
recreant
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| n.懦夫；adj.胆怯的 | |
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176
deity
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| n.神，神性；被奉若神明的人(或物) | |
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177
drenching
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| n.湿透v.使湿透( drench的现在分词 )；在某人（某物）上大量使用（某液体） | |
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178
nay
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| adv.不；n.反对票，投反对票者 | |
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179
atones
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| v.补偿，赎（罪）( atone的第三人称单数 )；补偿，弥补，赎回 | |
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180
forerunners
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| n.先驱( forerunner的名词复数 )；开路人；先兆；前兆 | |
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181
remains
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| n.剩余物，残留物；遗体，遗迹 | |
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182
conclusive
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| adj.最后的，结论的；确凿的，消除怀疑的 | |
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183
unity
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| n.团结，联合，统一；和睦，协调 | |
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184
abridgment
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| n.删节，节本 | |
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185
originality
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| n.创造力，独创性；新颖 | |
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186
complexity
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| n.复杂(性)，复杂的事物 | |
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187
accounting
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| n.会计，会计学，借贷对照表 | |
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188
Christian
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| adj.基督教徒的；n.基督教徒 | |
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189
doctrines
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| n.教条( doctrine的名词复数 )；教义；学说；（政府政策的）正式声明 | |
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190
worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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