Nature centres into balls,
And her proud ephemerals,
Fast to surface and outside,
Scan the profile of the sphere;
Knew they what that signified,
A new genesis were here.
ESSAY X Circles
The eye is the first circle; the horizon which it forms is the second; and throughout nature this primary figure is repeated without end. It is the highest emblem2 in the cipher3 of the world. St. Augustine described the nature of God as a circle whose centre was everywhere, and its circumference4 nowhere. We are all our lifetime reading the copious6 sense of this first of forms. One moral we have already deduced, in considering the circular or compensatory character of every human action. Another analogy we shall now trace; that every action admits of being outdone. Our life is an apprenticeship7 to the truth, that around every circle another can be drawn8; that there is no end in nature, but every end is a beginning; that there is always another dawn risen on mid-noon, and under every deep a lower deep opens.
This fact, as far as it symbolizes9 the moral fact of the Unattainable, the flying Perfect, around which the hands of man can never meet, at once the inspirer and the condemner of every success, may conveniently serve us to connect many illustrations of human power in every department.
There are no fixtures11 in nature. The universe is fluid and volatile12. Permanence is but a word of degrees. Our globe seen by God is a transparent13 law, not a mass of facts. The law dissolves the fact and holds it fluid. Our culture is the predominance of an idea which draws after it this train of cities and institutions. Let us rise into another idea: they will disappear. The Greek sculpture is all melted away, as if it had been statues of ice; here and there a solitary14 figure or fragment remaining, as we see flecks15 and scraps16 of snow left in cold dells and mountain clefts17, in June and July. For the genius that created it creates now somewhat else. The Greek letters last a little longer, but are already passing under the same sentence, and tumbling into the inevitable18 pit which the creation of new thought opens for all that is old. The new continents are built out of the ruins of an old planet; the new races fed out of the decomposition19 of the foregoing. New arts destroy the old. See the investment of capital in aqueducts made useless by hydraulics; fortifications, by gunpowder20; roads and canals, by railways; sails, by steam; steam by electricity.
You admire this tower of granite21, weathering the hurts of so many ages. Yet a little waving hand built this huge wall, and that which builds is better than that which is built. The hand that built can topple it down much faster. Better than the hand, and nimbler, was the invisible thought which wrought22 through it; and thus ever, behind the coarse effect, is a fine cause, which, being narrowly seen, is itself the effect of a finer cause. Every thing looks permanent until its secret is known. A rich estate appears to women a firm and lasting23 fact; to a merchant, one easily created out of any materials, and easily lost. An orchard24, good tillage, good grounds, seem a fixture10, like a gold mine, or a river, to a citizen; but to a large farmer, not much more fixed25 than the state of the crop. Nature looks provokingly stable and secular26, but it has a cause like all the rest; and when once I comprehend that, will these fields stretch so immovably wide, these leaves hang so individually considerable? Permanence is a word of degrees. Every thing is medial. Moons are no more bounds to spiritual power than bat-balls.
The key to every man is his thought. Sturdy and defying though he look, he has a helm which he obeys, which is the idea after which all his facts are classified. He can only be reformed by showing him a new idea which commands his own. The life of man is a self-evolving circle, which, from a ring imperceptibly small, rushes on all sides outwards27 to new and larger circles, and that without end. The extent to which this generation of circles, wheel without wheel, will go, depends on the force or truth of the individual soul. For it is the inert28 effort of each thought, having formed itself into a circular wave of circumstance, — as, for instance, an empire, rules of an art, a local usage, a religious rite29, — to heap itself on that ridge30, and to solidify31 and hem1 in the life. But if the soul is quick and strong, it bursts over that boundary on all sides, and expands another orbit on the great deep, which also runs up into a high wave, with attempt again to stop and to bind32. But the heart refuses to be imprisoned33; in its first and narrowest pulses, it already tends outward with a vast force, and to immense and innumerable expansions.
Every ultimate fact is only the first of a new series. Every general law only a particular fact of some more general law presently to disclose itself. There is no outside, no inclosing wall, no circumference to us. The man finishes his story, — how good! how final! how it puts a new face on all things! He fills the sky. Lo! on the other side rises also a man, and draws a circle around the circle we had just pronounced the outline of the sphere. Then already is our first speaker not man, but only a first speaker. His only redress34 is forthwith to draw a circle outside of his antagonist35. And so men do by themselves. The result of to-day, which haunts the mind and cannot be escaped, will presently be abridged36 into a word, and the principle that seemed to explain nature will itself be included as one example of a bolder generalization37. In the thought of to-morrow there is a power to upheave all thy creed38, all the creeds39, all the literatures, of the nations, and marshal thee to a heaven which no epic40 dream has yet depicted41. Every man is not so much a workman in the world, as he is a suggestion of that he should be. Men walk as prophecies of the next age.
Step by step we scale this mysterious ladder: the steps are actions; the new prospect42 is power. Every several result is threatened and judged by that which follows. Every one seems to be contradicted by the new; it is only limited by the new. The new statement is always hated by the old, and, to those dwelling43 in the old, comes like an abyss of skepticism. But the eye soon gets wonted to it, for the eye and it are effects of one cause; then its innocency44 and benefit appear, and presently, all its energy spent, it pales and dwindles45 before the revelation of the new hour.
Fear not the new generalization. Does the fact look crass46 and material, threatening to degrade thy theory of spirit? Resist it not; it goes to refine and raise thy theory of matter just as much.
There are no fixtures to men, if we appeal to consciousness. Every man supposes himself not to be fully47 understood; and if there is any truth in him, if he rests at last on the divine soul, I see not how it can be otherwise. The last chamber48, the last closet, he must feel, was never opened; there is always a residuum unknown, unanalyzable. That is, every man believes that he has a greater possibility.
Our moods do not believe in each other. To-day I am full of thoughts, and can write what I please. I see no reason why I should not have the same thought, the same power of expression, to-morrow. What I write, whilst I write it, seems the most natural thing in the world; but yesterday I saw a dreary49 vacuity50 in this direction in which now I see so much; and a month hence, I doubt not, I shall wonder who he was that wrote so many continuous pages. Alas51 for this infirm faith, this will not strenuous52, this vast ebb53 of a vast flow! I am God in nature; I am a weed by the wall.
The continual effort to raise himself above himself, to work a pitch above his last height, betrays itself in a man’s relations. We thirst for approbation54, yet cannot forgive the approver. The sweet of nature is love; yet, if I have a friend, I am tormented55 by my imperfections. The love of me accuses the other party. If he were high enough to slight me, then could I love him, and rise by my affection to new heights. A man’s growth is seen in the successive choirs56 of his friends. For every friend whom he loses for truth, he gains a better. I thought, as I walked in the woods and mused57 on my friends, why should I play with them this game of idolatry? I know and see too well, when not voluntarily blind, the speedy limits of persons called high and worthy58. Rich, noble, and great they are by the liberality of our speech, but truth is sad. O blessed Spirit, whom I forsake59 for these, they are not thou! Every personal consideration that we allow costs us heavenly state. We sell the thrones of angels for a short and turbulent pleasure.
How often must we learn this lesson? Men cease to interest us when we find their limitations. The only sin is limitation. As soon as you once come up with a man’s limitations, it is all over with him. Has he talents? has he enterprise? has he knowledge? it boots not. Infinitely60 alluring61 and attractive was he to you yesterday, a great hope, a sea to swim in; now, you have found his shores, found it a pond, and you care not if you never see it again.
Each new step we take in thought reconciles twenty seemingly discordant62 facts, as expressions of one law. Aristotle and Plato are reckoned the respective heads of two schools. A wise man will see that Aristotle Platonizes. By going one step farther back in thought, discordant opinions are reconciled, by being seen to be two extremes of one principle, and we can never go so far back as to preclude63 a still higher vision.
Beware when the great God lets loose a thinker on this planet. Then all things are at risk. It is as when a conflagration64 has broken out in a great city, and no man knows what is safe, or where it will end. There is not a piece of science, but its flank may be turned to-morrow; there is not any literary reputation, not the so-called eternal names of fame, that may not be revised and condemned65. The very hopes of man, the thoughts of his heart, the religion of nations, the manners and morals of mankind, are all at the mercy of a new generalization. Generalization is always a new influx66 of the divinity into the mind. Hence the thrill that attends it.
Valor67 consists in the power of self-recovery, so that a man cannot have his flank turned, cannot be out-generalled, but put him where you will, he stands. This can only be by his preferring truth to his past apprehension68 of truth; and his alert acceptance of it, from whatever quarter; the intrepid69 conviction that his laws, his relations to society, his Christianity, his world, may at any time be superseded71 and decease.
There are degrees in idealism. We learn first to play with it academically, as the magnet was once a toy. Then we see in the heyday72 of youth and poetry that it may be true, that it is true in gleams and fragments. Then, its countenance73 waxes stern and grand, and we see that it must be true. It now shows itself ethical74 and practical. We learn that God IS that he is in me; and that all things are shadows of him. The idealism of Berkeley is only a crude statement of the idealism of Jesus, and that again is a crude statement of the fact, that all nature is the rapid efflux of goodness executing and organizing itself. Much more obviously is history and the state of the world at any one time directly dependent on the intellectual classification then existing in the minds of men. The things which are dear to men at this hour are so on account of the ideas which have emerged on their mental horizon, and which cause the present order of things as a tree bears its apples. A new degree of culture would instantly revolutionize the entire system of human pursuits.
Conversation is a game of circles. In conversation we pluck up the termini which bound the common of silence on every side. The parties are not to be judged by the spirit they partake and even express under this Pentecost. To-morrow they will have receded75 from this high-water mark. To-morrow you shall find them stooping under the old pack-saddles. Yet let us enjoy the cloven flame whilst it glows on our walls. When each new speaker strikes a new light, emancipates76 us from the oppression of the last speaker, to oppress us with the greatness and exclusiveness of his own thought, then yields us to another redeemer, we seem to recover our rights, to become men. O, what truths profound and executable only in ages and orbs77 are supposed in the announcement of every truth! In common hours, society sits cold and statuesque. We all stand waiting, empty, — knowing, possibly, that we can be full, surrounded by mighty78 symbols which are not symbols to us, but prose and trivial toys. Then cometh the god, and converts the statues into fiery79 men, and by a flash of his eye burns up the veil which shrouded80 all things, and the meaning of the very furniture, of cup and saucer, of chair and clock and tester, is manifest. The facts which loomed81 so large in the fogs of yesterday, — property, climate, breeding, personal beauty, and the like, have strangely changed their proportions. All that we reckoned settled shakes and rattles82; and literatures, cities, climates, religions, leave their foundations, and dance before our eyes. And yet here again see the swift circumspection83! Good as is discourse84, silence is better, and shames it. The length of the discourse indicates the distance of thought betwixt the speaker and the hearer. If they were at a perfect understanding in any part, no words would be necessary thereon. If at one in all parts, no words would be suffered.
Literature is a point outside of our hodiernal circle, through which a new one may be described. The use of literature is to afford us a platform whence we may command a view of our present life, a purchase by which we may move it. We fill ourselves with ancient learning, install ourselves the best we can in Greek, in Punic, in Roman houses, only that we may wiselier see French, English, and American houses and modes of living. In like manner, we see literature best from the midst of wild nature, or from the din5 of affairs, or from a high religion. The field cannot be well seen from within the field. The astronomer85 must have his diameter of the earth’s orbit as a base to find the parallax of any star.
Therefore we value the poet. All the argument and all the wisdom is not in the encyclopaedia86, or the treatise87 on metaphysics, or the Body of Divinity, but in the sonnet88 or the play. In my daily work I incline to repeat my old steps, and do not believe in remedial force, in the power of change and reform. But some Petrarch or Ariosto, filled with the new wine of his imagination, writes me an ode or a brisk romance, full of daring thought and action. He smites89 and arouses me with his shrill90 tones, breaks up my whole chain of habits, and I open my eye on my own possibilities. He claps wings to the sides of all the solid old lumber91 of the world, and I am capable once more of choosing a straight path in theory and practice.
We have the same need to command a view of the religion of the world. We can never see Christianity from the catechism: — from the pastures, from a boat in the pond, from amidst the songs of wood-birds, we possibly may. Cleansed92 by the elemental light and wind, steeped in the sea of beautiful forms which the field offers us, we may chance to cast a right glance back upon biography. Christianity is rightly dear to the best of mankind; yet was there never a young philosopher whose breeding had fallen into the Christian70 church, by whom that brave text of Paul’s was not specially93 prized: — “Then shall also the Son be subject unto Him who put all things under him, that God may be all in all.” Let the claims and virtues94 of persons be never so great and welcome, the instinct of man presses eagerly onward96 to the impersonal97 and illimitable, and gladly arms itself against the dogmatism of bigots with this generous word out of the book itself.
The natural world may be conceived of as a system of concentric circles, and we now and then detect in nature slight dislocations, which apprize us that this surface on which we now stand is not fixed, but sliding. These manifold tenacious98 qualities, this chemistry and vegetation, these metals and animals, which seem to stand there for their own sake, are means and methods only, — are words of God, and as fugitive99 as other words. Has the naturalist100 or chemist learned his craft, who has explored the gravity of atoms and the elective affinities101, who has not yet discerned the deeper law whereof this is only a partial or approximate statement, namely, that like draws to like; and that the goods which belong to you gravitate to you, and need not be pursued with pains and cost? Yet is that statement approximate also, and not final. Omnipresence is a higher fact. Not through subtle, subterranean102 channels need friend and fact be drawn to their counterpart, but, rightly considered, these things proceed from the eternal generation of the soul. Cause and effect are two sides of one fact.
The same law of eternal procession ranges all that we call the virtues, and extinguishes each in the light of a better. The great man will not be prudent103 in the popular sense; all his prudence104 will be so much deduction105 from his grandeur106. But it behooves107 each to see, when he sacrifices prudence, to what god he devotes it; if to ease and pleasure, he had better be prudent still; if to a great trust, he can well spare his mule108 and panniers who has a winged chariot instead. Geoffrey draws on his boots to go through the woods, that his feet may be safer from the bite of snakes; Aaron never thinks of such a peril109. In many years neither is harmed by such an accident. Yet it seems to me, that, with every precaution you take against such an evil, you put yourself into the power of the evil. I suppose that the highest prudence is the lowest prudence. Is this too sudden a rushing from the centre to the verge110 of our orbit? Think how many times we shall fall back into pitiful calculations before we take up our rest in the great sentiment, or make the verge of to-day the new centre. Besides, your bravest sentiment is familiar to the humblest men. The poor and the low have their way of expressing the last facts of philosophy as well as you. “Blessed be nothing,” and “the worse things are, the better they are,” are proverbs which express the transcendentalism of common life.
One man’s justice is another’s injustice111; one man’s beauty, another’s ugliness; one man’s wisdom, another’s folly112; as one beholds114 the same objects from a higher point. One man thinks justice consists in paying debts, and has no measure in his abhorrence115 of another who is very remiss116 in this duty, and makes the creditor117 wait tediously. But that second man has his own way of looking at things; asks himself which debt must I pay first, the debt to the rich, or the debt to the poor? the debt of money, or the debt of thought to mankind, of genius to nature? For you, O broker118! there is no other principle but arithmetic. For me, commerce is of trivial import; love, faith, truth of character, the aspiration119 of man, these are sacred; nor can I detach one duty, like you, from all other duties, and concentrate my forces mechanically on the payment of moneys. Let me live onward; you shall find that, though slower, the progress of my character will liquidate120 all these debts without injustice to higher claims. If a man should dedicate himself to the payment of notes, would not this be injustice? Does he owe no debt but money? And are all claims on him to be postponed121 to a landlord’s or a banker’s?
There is no virtue95 which is final; all are initial. The virtues of society are vices122 of the saint. The terror of reform is the discovery that we must cast away our virtues, or what we have always esteemed123 such, into the same pit that has consumed our grosser vices.
“Forgive his crimes, forgive his virtues too,
Those smaller faults, half converts to the right.”
It is the highest power of divine moments that they abolish our contritions also. I accuse myself of sloth124 and unprofitableness day by day; but when these waves of God flow into me, I no longer reckon lost time. I no longer poorly compute125 my possible achievement by what remains126 to me of the month or the year; for these moments confer a sort of omnipresence and omnipotence127 which asks nothing of duration, but sees that the energy of the mind is commensurate with the work to be done, without time.
And thus, O circular philosopher, I hear some reader exclaim, you have arrived at a fine Pyrrhonism, at an equivalence and indifferency of all actions, and would fain teach us that, if we are true, forsooth, our crimes may be lively stones out of which we shall construct the temple of the true God!
I am not careful to justify128 myself. I own I am gladdened by seeing the predominance of the saccharine129 principle throughout vegetable nature, and not less by beholding130 in morals that unrestrained inundation131 of the principle of good into every chink and hole that selfishness has left open, yea, into selfishness and sin itself; so that no evil is pure, nor hell itself without its extreme satisfactions. But lest I should mislead any when I have my own head and obey my whims132, let me remind the reader that I am only an experimenter. Do not set the least value on what I do, or the least discredit133 on what I do not, as if I pretended to settle any thing as true or false. I unsettle all things. No facts are to me sacred; none are profane134; I simply experiment, an endless seeker, with no Past at my back.
Yet this incessant135 movement and progression which all things partake could never become sensible to us but by contrast to some principle of fixture or stability in the soul. Whilst the eternal generation of circles proceeds, the eternal generator136 abides137. That central life is somewhat superior to creation, superior to knowledge and thought, and contains all its circles. For ever it labors138 to create a life and thought as large and excellent as itself; but in vain; for that which is made instructs how to make a better.
Thus there is no sleep, no pause, no preservation139, but all things renew, germinate140, and spring. Why should we import rags and relics141 into the new hour? Nature abhors142 the old, and old age seems the only disease; all others run into this one. We call it by many names, — fever, intemperance143, insanity144, stupidity, and crime; they are all forms of old age; they are rest, conservatism, appropriation145, inertia146, not newness, not the way onward. We grizzle every day. I see no need of it. Whilst we converse147 with what is above us, we do not grow old, but grow young. Infancy148, youth, receptive, aspiring149, with religious eye looking upward, counts itself nothing, and abandons itself to the instruction flowing from all sides. But the man and woman of seventy assume to know all, they have outlived their hope, they renounce150 aspiration, accept the actual for the necessary, and talk down to the young. Let them, then, become organs of the Holy Ghost; let them be lovers; let them behold113 truth; and their eyes are uplifted, their wrinkles smoothed, they are perfumed again with hope and power. This old age ought not to creep on a human mind. In nature every moment is new; the past is always swallowed and forgotten; the coming only is sacred. Nothing is secure but life, transition, the energizing151 spirit. No love can be bound by oath or covenant152 to secure it against a higher love. No truth so sublime153 but it may be trivial to-morrow in the light of new thoughts. People wish to be settled; only as far as they are unsettled is there any hope for them.
Life is a series of surprises. We do not guess to-day the mood, the pleasure, the power of to-morrow, when we are building up our being. Of lower states, — of acts of routine and sense, — we can tell somewhat; but the masterpieces of God, the total growths and universal movements of the soul, he hideth; they are incalculable. I can know that truth is divine and helpful; but how it shall help me I can have no guess, for so to be is the sole inlet of so to know. The new position of the advancing man has all the powers of the old, yet has them all new. It carries in its bosom154 all the energies of the past, yet is itself an exhalation of the morning. I cast away in this new moment all my once hoarded155 knowledge, as vacant and vain. Now, for the first time, seem I to know any thing rightly. The simplest words, — we do not know what they mean, except when we love and aspire156.
The difference between talents and character is adroitness157 to keep the old and trodden round, and power and courage to make a new road to new and better goals. Character makes an overpowering present; a cheerful, determined158 hour, which fortifies159 all the company, by making them see that much is possible and excellent that was not thought of. Character dulls the impression of particular events. When we see the conqueror160, we do not think much of any one battle or success. We see that we had exaggerated the difficulty. It was easy to him. The great man is not convulsible or tormentable; events pass over him without much impression. People say sometimes, ‘See what I have overcome; see how cheerful I am; see how completely I have triumphed over these black events.’ Not if they still remind me of the black event. True conquest is the causing the calamity161 to fade and disappear, as an early cloud of insignificant162 result in a history so large and advancing.
The one thing which we seek with insatiable desire is to forget ourselves, to be surprised out of our propriety163, to lose our sempiternal memory, and to do something without knowing how or why; in short, to draw a new circle. Nothing great was ever achieved without enthusiasm. The way of life is wonderful: it is by abandonment. The great moments of history are the facilities of performance through the strength of ideas, as the works of genius and religion. “A man,” said Oliver Cromwell, “never rises so high as when he knows not whither he is going.” Dreams and drunkenness, the use of opium164 and alcohol are the semblance165 and counterfeit166 of this oracular genius, and hence their dangerous attraction for men. For the like reason, they ask the aid of wild passions, as in gaming and war, to ape in some manner these flames and generosities of the heart
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hem
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| n.贴边，镶边；vt.缝贴边；(in)包围，限制 | |
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emblem
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| n.象征，标志；徽章 | |
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cipher
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| n.零；无影响力的人；密码 | |
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circumference
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| n.圆周，周长，圆周线 | |
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din
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| n.喧闹声，嘈杂声 | |
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copious
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| adj.丰富的，大量的 | |
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apprenticeship
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| n.学徒身份；学徒期 | |
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drawn
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| v.拖，拉，拔出；adj.憔悴的，紧张的 | |
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symbolizes
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| v.象征，作为…的象征( symbolize的第三人称单数 ) | |
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fixture
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| n.固定设备；预定日期；比赛时间；定期存款 | |
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fixtures
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| （房屋等的）固定装置( fixture的名词复数 )； 如（浴盆、抽水马桶）； 固定在某位置的人或物； （定期定点举行的）体育活动 | |
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volatile
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| adj.反复无常的，挥发性的，稍纵即逝的，脾气火爆的；n.挥发性物质 | |
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transparent
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| adj.明显的，无疑的；透明的 | |
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solitary
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| adj.孤独的，独立的，荒凉的；n.隐士 | |
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flecks
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| n.斑点，小点( fleck的名词复数 )；癍 | |
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scraps
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| 油渣 | |
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clefts
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| n.裂缝( cleft的名词复数 )；裂口；cleave的过去式和过去分词；进退维谷 | |
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inevitable
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| adj.不可避免的，必然发生的 | |
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decomposition
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| n. 分解, 腐烂, 崩溃 | |
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gunpowder
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| n.火药 | |
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granite
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| adj.花岗岩，花岗石 | |
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wrought
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| v.引起；以…原料制作；运转；adj.制造的 | |
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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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orchard
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| n.果园，果园里的全部果树，(美俚)棒球场 | |
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fixed
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| adj.固定的，不变的，准备好的；(计算机)固定的 | |
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secular
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| n.牧师，凡人；adj.世俗的，现世的，不朽的 | |
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outwards
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| adj.外面的，公开的，向外的；adv.向外；n.外形 | |
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inert
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rite
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| n.典礼，惯例，习俗 | |
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ridge
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| n.山脊；鼻梁；分水岭 | |
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solidify
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| v.(使)凝固，(使)固化，(使)团结 | |
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32
bind
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| vt.捆，包扎；装订；约束；使凝固；vi.变硬 | |
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33
imprisoned
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| 下狱，监禁( imprison的过去式和过去分词 ) | |
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34
redress
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| n.赔偿，救济，矫正；v.纠正，匡正，革除 | |
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35
antagonist
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| n.敌人，对抗者，对手 | |
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36
abridged
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| 削减的，删节的 | |
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37
generalization
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| n.普遍性，一般性，概括 | |
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38
creed
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| n.信条；信念，纲领 | |
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39
creeds
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| （尤指宗教）信条，教条( creed的名词复数 ) | |
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40
epic
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| n.史诗，叙事诗；adj.史诗般的，壮丽的 | |
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41
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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42
prospect
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| n.前景，前途；景色，视野 | |
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43
dwelling
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| n.住宅，住所，寓所 | |
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44
innocency
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| 无罪，洁白 | |
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45
dwindles
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| v.逐渐变少或变小( dwindle的第三人称单数 ) | |
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46
crass
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| adj.愚钝的，粗糙的；彻底的 | |
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47
fully
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| adv.完全地，全部地，彻底地；充分地 | |
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48
chamber
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| n.房间，寝室；会议厅；议院；会所 | |
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49
dreary
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| adj.令人沮丧的，沉闷的，单调乏味的 | |
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50
vacuity
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| n.(想象力等)贫乏，无聊，空白 | |
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51
alas
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| int.唉(表示悲伤、忧愁、恐惧等) | |
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52
strenuous
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| adj.奋发的，使劲的；紧张的；热烈的，狂热的 | |
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53
ebb
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| vi.衰退，减退；n.处于低潮，处于衰退状态 | |
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54
approbation
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| n.称赞；认可 | |
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55
tormented
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| 饱受折磨的 | |
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56
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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57
mused
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| v.沉思，冥想( muse的过去式和过去分词 )；沉思自语说（某事） | |
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58
worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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59
forsake
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| vt.遗弃，抛弃；舍弃，放弃 | |
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60
infinitely
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| adv.无限地，无穷地 | |
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61
alluring
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| adj.吸引人的，迷人的 | |
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62
discordant
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| adj.不调和的 | |
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63
preclude
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| vt.阻止，排除，防止；妨碍 | |
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64
conflagration
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| n.建筑物或森林大火 | |
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65
condemned
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| adj. 被责难的, 被宣告有罪的 动词condemn的过去式和过去分词 | |
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66
influx
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| n.流入，注入 | |
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67
valor
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| n.勇气，英勇 | |
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68
apprehension
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| n.理解，领悟；逮捕，拘捕；忧虑 | |
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69
intrepid
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| adj.无畏的，刚毅的 | |
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70
Christian
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| adj.基督教徒的；n.基督教徒 | |
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71
superseded
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| [医]被代替的，废弃的 | |
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72
heyday
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| n.全盛时期，青春期 | |
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73
countenance
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| n.脸色，面容；面部表情；vt.支持，赞同 | |
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74
ethical
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| adj.伦理的，道德的，合乎道德的 | |
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75
receded
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| v.逐渐远离( recede的过去式和过去分词 )；向后倾斜；自原处后退或避开别人的注视；尤指问题 | |
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76
emancipates
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| vt.解放（emancipate的第三人称单数形式） | |
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77
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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78
mighty
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| adj.强有力的；巨大的 | |
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79
fiery
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| adj.燃烧着的，火红的；暴躁的；激烈的 | |
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80
shrouded
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| v.隐瞒( shroud的过去式和过去分词 )；保密 | |
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81
loomed
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| v.隐约出现，阴森地逼近( loom的过去式和过去分词 )；隐约出现，阴森地逼近 | |
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82
rattles
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| （使）发出格格的响声， （使）作嘎嘎声( rattle的第三人称单数 )； 喋喋不休地说话； 迅速而嘎嘎作响地移动，堕下或走动； 使紧张，使恐惧 | |
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83
circumspection
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| n.细心，慎重 | |
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84
discourse
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| n.论文，演说；谈话；话语；vi.讲述，著述 | |
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85
astronomer
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| n.天文学家 | |
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86
encyclopaedia
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| n.百科全书 | |
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87
treatise
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| n.专著；(专题)论文 | |
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88
sonnet
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| n.十四行诗 | |
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89
smites
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| v.猛打，重击，打击( smite的第三人称单数 ) | |
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90
shrill
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| adj.尖声的；刺耳的；v尖叫 | |
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91
lumber
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| n.木材，木料；v.以破旧东西堆满；伐木；笨重移动 | |
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92
cleansed
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| 弄干净，清洗( cleanse的过去式和过去分词 ) | |
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93
specially
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| adv.特定地；特殊地；明确地 | |
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94
virtues
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| 美德( virtue的名词复数 )； 德行； 优点； 长处 | |
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95
virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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96
onward
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|
| adj.向前的，前进的；adv.向前，前进，在先 | |
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97
impersonal
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| adj.无个人感情的，与个人无关的，非人称的 | |
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98
tenacious
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| adj.顽强的，固执的，记忆力强的，粘的 | |
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99
fugitive
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| adj.逃亡的，易逝的；n.逃犯，逃亡者 | |
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100
naturalist
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| n.博物学家(尤指直接观察动植物者) | |
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101
affinities
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| n.密切关系( affinity的名词复数 )；亲近；（生性）喜爱；类同 | |
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102
subterranean
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|
| adj.地下的，地表下的 | |
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103
prudent
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| adj.谨慎的，有远见的，精打细算的 | |
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104
prudence
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| n.谨慎，精明，节俭 | |
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105
deduction
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| n.减除，扣除，减除额；推论，推理，演绎 | |
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106
grandeur
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| n.伟大，崇高，宏伟，庄严，豪华 | |
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107
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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108
mule
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| n.骡子，杂种，执拗的人 | |
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109
peril
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| n.(严重的)危险；危险的事物 | |
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110
verge
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| n.边，边缘；v.接近，濒临 | |
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111
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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112
folly
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| n.愚笨，愚蠢，蠢事，蠢行，傻话 | |
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113
behold
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| v.看，注视，看到 | |
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114
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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115
abhorrence
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| n.憎恶；可憎恶的事 | |
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116
remiss
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| adj.不小心的，马虎 | |
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117
creditor
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| n.债仅人，债主，贷方 | |
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118
broker
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| n.中间人，经纪人；v.作为中间人来安排 | |
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119
aspiration
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| n.志向，志趣抱负；渴望；(语)送气音；吸出 | |
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120
liquidate
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| v.偿付，清算，扫除；整理，破产 | |
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121
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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122
vices
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| 缺陷( vice的名词复数 )； 恶习； 不道德行为； 台钳 | |
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123
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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124
sloth
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| n.[动]树懒；懒惰，懒散 | |
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125
compute
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| v./n.计算，估计 | |
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126
remains
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| n.剩余物，残留物；遗体，遗迹 | |
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127
omnipotence
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| n.全能，万能，无限威力 | |
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128
justify
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| vt.证明…正当(或有理)，为…辩护 | |
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129
saccharine
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| adj.奉承的，讨好的 | |
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130
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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131
inundation
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| n.the act or fact of overflowing | |
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132
WHIMS
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| 虚妄，禅病 | |
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133
discredit
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| vt.使不可置信；n.丧失信义；不信，怀疑 | |
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134
profane
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| adj.亵神的，亵渎的；vt.亵渎，玷污 | |
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135
incessant
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| adj.不停的，连续的 | |
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136
generator
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| n.发电机，发生器 | |
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137
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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138
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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139
preservation
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| n.保护，维护，保存，保留，保持 | |
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140
germinate
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| v.发芽；发生；发展 | |
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141
relics
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| [pl.］n.遗物，遗迹，遗产；遗体，尸骸 | |
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142
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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143
intemperance
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| n.放纵 | |
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144
insanity
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| n.疯狂，精神错乱；极端的愚蠢，荒唐 | |
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145
appropriation
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| n.拨款，批准支出 | |
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146
inertia
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| adj.惰性，惯性，懒惰，迟钝 | |
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147
converse
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| vi.谈话，谈天，闲聊；adv.相反的，相反 | |
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148
infancy
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| n.婴儿期；幼年期；初期 | |
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149
aspiring
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| adj.有志气的；有抱负的；高耸的v.渴望；追求 | |
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150
renounce
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| v.放弃；拒绝承认，宣布与…断绝关系 | |
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151
energizing
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| v.给予…精力，能量( energize的现在分词 )；使通电 | |
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152
covenant
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| n.盟约，契约；v.订盟约 | |
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153
sublime
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| adj.崇高的，伟大的；极度的，不顾后果的 | |
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154
bosom
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| n.胸，胸部；胸怀；内心；adj.亲密的 | |
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155
hoarded
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| v.积蓄并储藏（某物）( hoard的过去式和过去分词 ) | |
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156
aspire
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| vi.(to，after)渴望，追求，有志于 | |
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157
adroitness
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158
determined
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| adj.坚定的；有决心的 | |
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159
fortifies
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| 筑防御工事于( fortify的第三人称单数 )； 筑堡于； 增强； 强化（食品） | |
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160
conqueror
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| n.征服者，胜利者 | |
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161
calamity
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| n.灾害，祸患，不幸事件 | |
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162
insignificant
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| adj.无关紧要的，可忽略的，无意义的 | |
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163
propriety
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| n.正当行为；正当；适当 | |
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164
opium
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| n.鸦片；adj.鸦片的 | |
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165
semblance
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| n.外貌，外表 | |
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166
counterfeit
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| vt.伪造，仿造；adj.伪造的，假冒的 | |
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