Think not my magic wonders wrought1 by aid
Of Stygian angels summoned up from hell;
Scorned and accursed be those who have essayed
Her gloomy Dives and Afrites to compel.
But by perception of the secret powers
Of mineral springs in Nature’s inmost cell,
Of herbs in curtain of her greenest bowers2,
And of the moving stars o’er mountain tops and towers.
Wiffen’s “Translation of Tasso,” cant3. xiv. xliii.
“You are safe here, young Englishman!” said Zanoni, motioning Glyndon to a seat. “Fortunate for you that I come on your track at last!”
“Far happier had it been if we had never met! Yet even in these last hours of my fate, I rejoice to look once more on the face of that ominous4 and mysterious being to whom I can ascribe all the sufferings I have known. Here, then, thou shalt not palter with or elude5 me. Here, before we part, thou shalt unravel6 to me the dark enigma7, if not of thy life, of my own!”
“Hast thou suffered? Poor neophyte8!” said Zanoni, pityingly. “Yes; I see it on thy brow. But wherefore wouldst thou blame me? Did I not warn thee against the whispers of thy spirit; did I not warn thee to forbear? Did I not tell thee that the ordeal9 was one of awful hazard and tremendous fears,— nay10, did I not offer to resign to thee the heart that was mighty11 enough, while mine, Glyndon, to content me? Was it not thine own daring and resolute12 choice to brave the initiation13! Of thine own free will didst thou make Mejnour thy master, and his lore14 thy study!”
“But whence came the irresistible15 desires of that wild and unholy knowledge? I knew them not till thine evil eye fell upon me, and I was drawn16 into the magic atmosphere of thy being!”
“Thou errest!— the desires were in thee; and, whether in one direction or the other, would have forced their way! Man! thou askest me the enigma of thy fate and my own! Look round all being, is there not mystery everywhere? Can thine eye trace the ripening17 of the grain beneath the earth? In the moral and the physical world alike, lie dark portents18, far more wondrous19 than the powers thou wouldst ascribe to me!”
“Dost thou disown those powers; dost thou confess thyself an imposter?— or wilt20 thou dare to tell me that thou art indeed sold to the Evil one,— a magician whose familiar has haunted me night and day?”
“It matters not what I am,” returned Zanoni; “it matters only whether I can aid thee to exorcise thy dismal21 phantom22, and return once more to the wholesome23 air of this common life. Something, however, will I tell thee, not to vindicate24 myself, but the Heaven and the Nature that thy doubts malign25.”
Zanoni paused a moment, and resumed with a slight smile,—
“In thy younger days thou hast doubtless read with delight the great Christian26 poet, whose muse27, like the morning it celebrated28, came to earth, ‘crowned with flowers culled29 in Paradise.’ (‘L’aurea testa Di rose colte in Paradiso infiora.’ Tasso, “Ger. Lib.” iv. l.)
“No spirit was more imbued30 with the knightly31 superstitions32 of the time; and surely the Poet of Jerusalem hath sufficiently33, to satisfy even the Inquisitor he consulted, execrated34 all the practitioners35 of the unlawful spells invoked,—
‘Per isforzar Cocito o Flegetonte.’ (To constrain36 Cocytus or Phlegethon.)
“But in his sorrows and his wrongs, in the prison of his madhouse, know you not that Tasso himself found his solace37, his escape, in the recognition of a holy and spiritual Theurgia,— of a magic that could summon the Angel, or the Good Genius, not the Fiend? And do you not remember how he, deeply versed38 as he was for his age, in the mysteries of the nobler Platonism, which hints at the secrets of all the starry39 brotherhoods40, from the Chaldean to the later Rosicrucian, discriminates41 in his lovely verse, between the black art of Ismeno and the glorious lore of the Enchanter who counsels and guides upon their errand the champions of the Holy Land? HIS, not the charms wrought by the aid of the Stygian Rebels (See this remarkable42 passage, which does indeed not unfaithfully represent the doctrine44 of the Pythagorean and the Platonist, in Tasso, cant. xiv. stanzas45 xli. to xlvii. (“Ger. Lib.”) They are beautifully translated by Wiffen.), but the perception of the secret powers of the fountain and the herb,— the Arcana of the unknown nature and the various motions of the stars. His, the holy haunts of Lebanon and Carmel,— beneath his feet he saw the clouds, the snows, the hues46 of Iris47, the generations of the rains and dews. Did the Christian Hermit48 who converted that Enchanter (no fabulous49 being, but the type of all spirit that would aspire50 through Nature up to God) command him to lay aside these sublime52 studies, ‘Le solite arte e l’ uso mio’? No! but to cherish and direct them to worthy53 ends. And in this grand conception of the poet lies the secret of the true Theurgia, which startles your ignorance in a more learned day with puerile54 apprehensions55, and the nightmares of a sick man’s dreams.”
Again Zanoni paused, and again resumed:—
“In ages far remote,— of a civilisation56 far different from that which now merges57 the individual in the state,— there existed men of ardent58 minds, and an intense desire of knowledge. In the mighty and solemn kingdoms in which they dwelt, there were no turbulent and earthly channels to work off the fever of their minds. Set in the antique mould of casts through which no intellect could pierce, no valour could force its way, the thirst for wisdom alone reigned60 in the hearts of those who received its study as a heritage from sire to son. Hence, even in your imperfect records of the progress of human knowledge, you find that, in the earliest ages, Philosophy descended61 not to the business and homes of men. It dwelt amidst the wonders of the loftier creation; it sought to analyse the formation of matter,— the essentials of the prevailing62 soul; to read the mysteries of the starry orbs63; to dive into those depths of Nature in which Zoroaster is said by the schoolmen first to have discovered the arts which your ignorance classes under the name of magic. In such an age, then, arose some men, who, amidst the vanities and delusions64 of their class, imagined that they detected gleams of a brighter and steadier lore. They fancied an affinity65 existing among all the works of Nature, and that in the lowliest lay the secret attraction that might conduct them upward to the loftiest. (Agreeably, it would seem, to the notion of Iamblichus and Plotinus, that the universe is as an animal; so that there is sympathy and communication between one part and the other; in the smallest part may be the subtlest nerve. And hence the universal magnetism66 of Nature. But man contemplates67 the universe as an animalcule would an elephant. The animalcule, seeing scarcely the tip of the hoof68, would be incapable69 of comprehending that the trunk belonged to the same creature,— that the effect produced upon one extremity70 would be felt in an instant by the other.) Centuries passed, and lives were wasted in these discoveries; but step after step was chronicled and marked, and became the guide to the few who alone had the hereditary71 privilege to track their path.
“At last from this dimness upon some eyes the light broke; but think not, young visionary, that to those who nursed unholy thoughts, over whom the Origin of Evil held a sway, that dawning was vouchsafed72. It could be given then, as now, only to the purest ecstasies73 of imagination and intellect, undistracted by the cares of a vulgar life, or the appetites of the common clay. Far from descending74 to the assistance of a fiend, theirs was but the august ambition to approach nearer to the Fount of Good; the more they emancipated75 themselves from this limbo76 of the planets, the more they were penetrated77 by the splendour and beneficence of God. And if they sought, and at last discovered, how to the eye of the Spirit all the subtler modifications78 of being and of matter might be made apparent; if they discovered how, for the wings of the Spirit, all space might be annihilated79, and while the body stood heavy and solid here, as a deserted80 tomb, the freed IDEA might wander from star to star,— if such discoveries became in truth their own, the sublimest81 luxury of their knowledge was but this, to wonder, to venerate82, and adore! For, as one not unlearned in these high matters has expressed it, ‘There is a principle of the soul superior to all external nature, and through this principle we are capable of surpassing the order and systems of the world, and participating the immortal83 life and the energy of the Sublime Celestials85. When the soul is elevated to natures above itself, it deserts the order to which it is awhile compelled, and by a religious magnetism is attracted to another and a loftier, with which it blends and mingles86.’ (From Iamblichus, “On the Mysteries,” c. 7, sect87. 7.) Grant, then, that such beings found at last the secret to arrest death; to fascinate danger and the foe88; to walk the revolutions of the earth unharmed,— think you that this life could teach them other desire than to yearn89 the more for the Immortal, and to fit their intellect the better for the higher being to which they might, when Time and Death exist no longer, be transferred? Away with your gloomy fantasies of sorcerer and demon90!— the soul can aspire only to the light; and even the error of our lofty knowledge was but the forgetfulness of the weakness, the passions, and the bonds which the death we so vainly conquered only can purge91 away!”
This address was so different from what Glyndon had anticipated, that he remained for some moments speechless, and at length faltered92 out,—
“But why, then, to me —”
“Why,” added Zanoni,—“why to thee have been only the penance93 and the terror,— the Threshold and the Phantom? Vain man! look to the commonest elements of the common learning. Can every tyro94 at his mere95 wish and will become the master; can the student, when he has bought his Euclid, become a Newton; can the youth whom the Muses96 haunt, say, ‘I will equal Homer;’ yea, can yon pale tyrant97, with all the parchment laws of a hundred system-shapers, and the pikes of his dauntless multitude, carve, at his will, a constitution not more vicious than the one which the madness of a mob could overthrow98? When, in that far time to which I have referred, the student aspired99 to the heights to which thou wouldst have sprung at a single bound, he was trained from his very cradle to the career he was to run. The internal and the outward nature were made clear to his eyes, year after year, as they opened on the day. He was not admitted to the practical initiation till not one earthly wish chained that sublimest faculty100 which you call the IMAGINATION, one carnal desire clouded the penetrative essence that you call the INTELLECT. And even then, and at the best, how few attained101 to the last mystery! Happier inasmuch as they attained the earlier to the holy glories for which Death is the heavenliest gate.”
Zanoni paused, and a shade of thought and sorrow darkened his celestial84 beauty.
“And are there, indeed, others, besides thee and Mejnour, who lay claim to thine attributes, and have attained to thy secrets?”
“Others there have been before us, but we two now are alone on earth.”
“Imposter, thou betrayest thyself! If they could conquer Death, why live they not yet?” (Glyndon appears to forget that Mejnour had before answered the very question which his doubts here a second time suggest.)
“Child of a day!” answered Zanoni, mournfully, “have I not told thee the error of our knowledge was the forgetfulness of the desires and passions which the spirit never can wholly and permanently102 conquer while this matter cloaks it? Canst thou think that it is no sorrow, either to reject all human ties, all friendship, and all love, or to see, day after day, friendship and love wither103 from our life, as blossoms from the stem? Canst thou wonder how, with the power to live while the world shall last, ere even our ordinary date be finished we yet may prefer to die? Wonder rather that there are two who have clung so faithfully to earth! Me, I confess, that earth can enamour yet. Attaining104 to the last secret while youth was in its bloom, youth still colours all around me with its own luxuriant beauty; to me, yet, to breathe is to enjoy. The freshness has not faded from the face of Nature, and not an herb in which I cannot discover a new charm,— an undetected wonder.
“As with my youth, so with Mejnour’s age: he will tell you that life to him is but a power to examine; and not till he has exhausted105 all the marvels106 which the Creator has sown on earth, would he desire new habitations for the renewed Spirit to explore. We are the types of the two essences of what is imperishable,—‘ART, that enjoys; and SCIENCE, that contemplates!’ And now, that thou mayest be contented107 that the secrets are not vouchsafed to thee, learn that so utterly108 must the idea detach itself from what makes up the occupation and excitement of men; so must it be void of whatever would covet109, or love, or hate,— that for the ambitious man, for the lover, the hater, the power avails not. And I, at last, bound and blinded by the most common of household ties; I, darkened and helpless, adjure110 thee, the baffled and discontented,— I adjure thee to direct, to guide me; where are they? Oh, tell me,— speak! My wife,— my child? Silent!— oh, thou knowest now that I am no sorcerer, no enemy. I cannot give thee what thy faculties111 deny,— I cannot achieve what the passionless Mejnour failed to accomplish; but I can give thee the next-best boon112, perhaps the fairest,— I can reconcile thee to the daily world, and place peace between thy conscience and thyself.”
“Wilt thou promise?”
“By their sweet lives, I promise!”
Glyndon looked and believed. He whispered the address to the house whither his fatal step already had brought woe113 and doom114.
“Bless thee for this,” exclaimed Zanoni, passionately115, “and thou shalt be blessed! What! couldst thou not perceive that at the entrance to all the grander worlds dwell the race that intimidate116 and awe117? Who in thy daily world ever left the old regions of Custom and Prescription118, and felt not the first seizure119 of the shapeless and nameless Fear? Everywhere around thee where men aspire and labour, though they see it not,— in the closet of the sage43, in the council of the demagogue, in the camp of the warrior,— everywhere cowers120 and darkens the Unutterable Horror. But there, where thou hast ventured, alone is the Phantom VISIBLE; and never will it cease to haunt, till thou canst pass to the Infinite, as the seraph121; or return to the Familiar, as a child! But answer me this: when, seeking to adhere to some calm resolve of virtue122, the Phantom hath stalked suddenly to thy side; when its voice hath whispered thee despair; when its ghastly eyes would scare thee back to those scenes of earthly craft or riotous123 excitement from which, as it leaves thee to worse foes124 to the soul, its presence is ever absent,— hast thou never bravely resisted the spectre and thine own horror; hast thou never said, ‘Come what may, to Virtue I will cling?’”
“Alas!” answered Glyndon, “only of late have I dared to do so.”
“And thou hast felt then that the Phantom grew more dim and its power more faint?”
“It is true.”
“Rejoice, then!— thou hast overcome the true terror and mystery of the ordeal. Resolve is the first success. Rejoice, for the exorcism is sure! Thou art not of those who, denying a life to come, are the victims of the Inexorable Horror. Oh, when shall men learn, at last, that if the Great Religion inculcates so rigidly125 the necessity of FAITH, it is not alone that FAITH leads to the world to be; but that without faith there is no excellence126 in this,— faith in something wiser, happier, diviner, than we see on earth!— the artist calls it the Ideal,— the priest, Faith. The Ideal and Faith are one and the same. Return, O wanderer, return! Feel what beauty and holiness dwell in the Customary and the Old. Back to thy gateway127 glide128, thou Horror! and calm, on the childlike heart, smile again, O azure129 Heaven, with thy night and thy morning star but as one, though under its double name of Memory and Hope!”
As he thus spoke130, Zanoni laid his hand gently on the burning temples of his excited and wondering listener; and presently a sort of trance came over him: he imagined that he was returned to the home of his infancy131; that he was in the small chamber132 where, over his early slumbers133, his mother had watched and prayed. There it was,— visible, palpable, solitary134, unaltered. In the recess135, the homely136 bed; on the walls, the shelves filled with holy books; the very easel on which he had first sought to call the ideal to the canvas, dust-covered, broken, in the corner. Below the window lay the old churchyard: he saw it green in the distance, the sun glancing through the yew-trees; he saw the tomb where father and mother lay united, and the spire51 pointing up to heaven, the symbol of the hopes of those who consigned137 the ashes to the dust; in his ear rang the bells, pealing138, as on a Sabbath day. Far fled all the visions of anxiety and awe that had haunted and convulsed; youth, boyhood, childhood came back to him with innocent desires and hopes; he thought he fell upon his knees to pray. He woke,— he woke in delicious tears, he felt that the Phantom was fled forever. He looked round,— Zanoni was gone. On the table lay these lines, the ink yet wet:—
“I will find ways and means for thy escape. At nightfall, as the clock strikes nine, a boat shall wait thee on the river before this house; the boatman will guide thee to a retreat where thou mayst rest in safety till the Reign59 of Terror, which nears its close, be past. Think no more of the sensual love that lured139, and wellnigh lost thee. It betrayed, and would have destroyed. Thou wilt regain140 thy land in safety,— long years yet spared to thee to muse over the past, and to redeem141 it. For thy future, be thy dream thy guide, and thy tears thy baptism.”
The Englishman obeyed the injunctions of the letter, and found their truth.
收听单词发音 |
1
wrought
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| v.引起；以…原料制作；运转；adj.制造的 | |
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bowers
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| n.（女子的）卧室( bower的名词复数 )；船首锚；阴凉处；鞠躬的人 | |
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cant
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| n.斜穿，黑话，猛扔 | |
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ominous
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| adj.不祥的，不吉的，预兆的，预示的 | |
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elude
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| v.躲避，困惑 | |
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unravel
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| v.弄清楚（秘密）；拆开，解开，松开 | |
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7
enigma
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| n.谜，谜一样的人或事 | |
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neophyte
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| n.新信徒；开始者 | |
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ordeal
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| n.苦难经历，（尤指对品格、耐力的）严峻考验 | |
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nay
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| adv.不；n.反对票，投反对票者 | |
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mighty
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| adj.强有力的；巨大的 | |
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12
resolute
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| adj.坚决的，果敢的 | |
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13
initiation
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| n.开始 | |
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lore
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| n.传说；学问，经验，知识 | |
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15
irresistible
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| adj.非常诱人的，无法拒绝的，无法抗拒的 | |
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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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ripening
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| v.成熟，使熟( ripen的现在分词 )；熟化；熟成 | |
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portents
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| n.预兆( portent的名词复数 )；征兆；怪事；奇物 | |
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wondrous
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| adj.令人惊奇的，奇妙的；adv.惊人地；异乎寻常地；令人惊叹地 | |
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wilt
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| v.(使)植物凋谢或枯萎；(指人)疲倦，衰弱 | |
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dismal
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| adj.阴沉的，凄凉的，令人忧郁的，差劲的 | |
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phantom
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| n.幻影，虚位，幽灵；adj.错觉的，幻影的，幽灵的 | |
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wholesome
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| adj.适合；卫生的；有益健康的；显示身心健康的 | |
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vindicate
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| v.为…辩护或辩解，辩明；证明…正确 | |
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malign
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| adj.有害的；恶性的；恶意的；v.诽谤，诬蔑 | |
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Christian
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| adj.基督教徒的；n.基督教徒 | |
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muse
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| n.缪斯（希腊神话中的女神），创作灵感 | |
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celebrated
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| adj.有名的，声誉卓著的 | |
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culled
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| v.挑选，剔除( cull的过去式和过去分词 ) | |
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imbued
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| v.使（某人/某事）充满或激起（感情等）( imbue的过去式和过去分词 )；使充满；灌输；激发（强烈感情或品质等） | |
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knightly
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| adj. 骑士般的 adv. 骑士般地 | |
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superstitions
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| 迷信，迷信行为( superstition的名词复数 ) | |
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sufficiently
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| adv.足够地，充分地 | |
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execrated
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| v.憎恶( execrate的过去式和过去分词 )；厌恶；诅咒；咒骂 | |
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practitioners
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| n.习艺者，实习者( practitioner的名词复数 )；从业者（尤指医师） | |
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constrain
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| vt.限制，约束；克制，抑制 | |
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solace
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| n.安慰；v.使快乐；vt.安慰(物)，缓和 | |
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versed
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| adj. 精通，熟练 | |
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starry
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| adj.星光照耀的, 闪亮的 | |
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brotherhoods
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| 兄弟关系( brotherhood的名词复数 )； （总称）同行； （宗教性的）兄弟会； 同业公会 | |
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discriminates
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| 分别，辨别，区分( discriminate的第三人称单数 )； 歧视，有差别地对待 | |
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remarkable
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| adj.显著的，异常的，非凡的，值得注意的 | |
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sage
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| n.圣人，哲人；adj.贤明的，明智的 | |
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doctrine
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| n.教义；主义；学说 | |
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45
stanzas
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| 节，段( stanza的名词复数 ) | |
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46
hues
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| 色彩( hue的名词复数 )； 色调； 信仰； 观点 | |
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iris
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| n.虹膜，彩虹 | |
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hermit
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| n.隐士，修道者；隐居 | |
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fabulous
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| adj.极好的；极为巨大的；寓言中的，传说中的 | |
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50
aspire
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| vi.(to，after)渴望，追求，有志于 | |
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51
spire
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| n.(教堂)尖顶，尖塔，高点 | |
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52
sublime
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| adj.崇高的，伟大的；极度的，不顾后果的 | |
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53
worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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54
puerile
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| adj.幼稚的，儿童的 | |
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55
apprehensions
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| 疑惧 | |
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56
civilisation
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| n.文明，文化，开化，教化 | |
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57
merges
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| （使）混合( merge的第三人称单数 )； 相融； 融入； 渐渐消失在某物中 | |
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58
ardent
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| adj.热情的，热烈的，强烈的，烈性的 | |
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59
reign
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| n.统治时期，统治，支配，盛行；v.占优势 | |
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60
reigned
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| vi.当政，统治（reign的过去式形式） | |
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61
descended
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| a.为...后裔的，出身于...的 | |
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62
prevailing
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| adj.盛行的；占优势的；主要的 | |
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63
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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64
delusions
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| n.欺骗( delusion的名词复数 )；谬见；错觉；妄想 | |
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65
affinity
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| n.亲和力，密切关系 | |
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66
magnetism
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| n.磁性，吸引力，磁学 | |
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67
contemplates
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| 深思，细想，仔细考虑( contemplate的第三人称单数 )； 注视，凝视； 考虑接受（发生某事的可能性）； 深思熟虑，沉思，苦思冥想 | |
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68
hoof
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| n.(马，牛等的)蹄 | |
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69
incapable
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| adj.无能力的，不能做某事的 | |
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70
extremity
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| n.末端，尽头；尽力；终极；极度 | |
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71
hereditary
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| adj.遗传的，遗传性的，可继承的，世袭的 | |
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72
vouchsafed
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| v.给予，赐予( vouchsafe的过去式和过去分词 )；允诺 | |
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73
ecstasies
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| 狂喜( ecstasy的名词复数 )； 出神； 入迷； 迷幻药 | |
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74
descending
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| n. 下行 adj. 下降的 | |
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75
emancipated
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| adj.被解放的，不受约束的v.解放某人（尤指摆脱政治、法律或社会的束缚）( emancipate的过去式和过去分词 ) | |
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76
limbo
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| n.地狱的边缘；监狱 | |
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77
penetrated
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| adj. 击穿的，鞭辟入里的 动词penetrate的过去式和过去分词形式 | |
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78
modifications
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| n.缓和( modification的名词复数 )；限制；更改；改变 | |
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79
annihilated
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| v.（彻底）消灭( annihilate的过去式和过去分词 )；使无效；废止；彻底击溃 | |
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80
deserted
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| adj.荒芜的，荒废的，无人的，被遗弃的 | |
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81
sublimest
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| 伟大的( sublime的最高级 )； 令人赞叹的； 极端的； 不顾后果的 | |
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82
venerate
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| v.尊敬，崇敬，崇拜 | |
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83
immortal
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| adj.不朽的；永生的，不死的；神的 | |
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84
celestial
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| adj.天体的；天上的 | |
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85
celestials
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| n.天的，天空的( celestial的名词复数 ) | |
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86
mingles
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| 混合，混入( mingle的第三人称单数 )； 混进，与…交往[联系] | |
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87
sect
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| n.派别，宗教，学派，派系 | |
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88
foe
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| n.敌人，仇敌 | |
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89
yearn
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| v.想念；怀念；渴望 | |
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90
demon
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| n.魔鬼，恶魔 | |
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91
purge
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| n.整肃，清除，泻药，净化；vt.净化，清除，摆脱；vi.清除，通便，腹泻，变得清洁 | |
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92
faltered
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| （嗓音）颤抖( falter的过去式和过去分词 )； 支吾其词； 蹒跚； 摇晃 | |
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93
penance
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| n.（赎罪的）惩罪 | |
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94
tyro
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| n.初学者；生手 | |
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95
mere
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| adj.纯粹的；仅仅，只不过 | |
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96
muses
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| v.沉思，冥想( muse的第三人称单数 )；沉思自语说（某事） | |
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97
tyrant
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| n.暴君，专制的君主，残暴的人 | |
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98
overthrow
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| v.推翻，打倒，颠覆；n.推翻，瓦解，颠覆 | |
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99
aspired
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| v.渴望，追求( aspire的过去式和过去分词 ) | |
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100
faculty
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| n.才能；学院，系；(学院或系的)全体教学人员 | |
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101
attained
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| （通常经过努力）实现( attain的过去式和过去分词 )； 达到； 获得； 达到（某年龄、水平、状况） | |
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102
permanently
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| adv.永恒地，永久地，固定不变地 | |
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103
wither
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| vt.使凋谢，使衰退，(用眼神气势等)使畏缩；vi.枯萎，衰退，消亡 | |
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104
attaining
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| （通常经过努力）实现( attain的现在分词 )； 达到； 获得； 达到（某年龄、水平、状况） | |
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105
exhausted
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| adj.极其疲惫的，精疲力尽的 | |
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106
marvels
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| n.奇迹( marvel的名词复数 )；令人惊奇的事物（或事例）；不平凡的成果；成就v.惊奇，对…感到惊奇( marvel的第三人称单数 ) | |
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107
contented
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| adj.满意的，安心的，知足的 | |
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108
utterly
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| adv.完全地，绝对地 | |
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109
covet
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| vt.垂涎；贪图(尤指属于他人的东西) | |
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110
adjure
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| v.郑重敦促(恳请) | |
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111
faculties
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| n.能力( faculty的名词复数 )；全体教职员；技巧；院 | |
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112
boon
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| n.恩赐，恩物，恩惠 | |
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113
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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114
doom
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| n.厄运，劫数；v.注定，命定 | |
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115
passionately
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| ad.热烈地，激烈地 | |
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116
intimidate
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| vt.恐吓，威胁 | |
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117
awe
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| n.敬畏，惊惧；vt.使敬畏，使惊惧 | |
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118
prescription
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| n.处方，开药；指示，规定 | |
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119
seizure
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| n.没收；占有；抵押 | |
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120
cowers
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| v.畏缩，抖缩( cower的第三人称单数 ) | |
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121
seraph
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| n.六翼天使 | |
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122
virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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123
riotous
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| adj.骚乱的；狂欢的 | |
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124
foes
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| 敌人，仇敌( foe的名词复数 ) | |
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125
rigidly
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| adv.刻板地，僵化地 | |
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126
excellence
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| n.优秀，杰出，(pl.)优点，美德 | |
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127
gateway
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| n.大门口，出入口，途径，方法 | |
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128
glide
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| n./v.溜，滑行；(时间)消逝 | |
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129
azure
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| adj.天蓝色的，蔚蓝色的 | |
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130
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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131
infancy
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| n.婴儿期；幼年期；初期 | |
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132
chamber
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| n.房间，寝室；会议厅；议院；会所 | |
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133
slumbers
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| 睡眠，安眠( slumber的名词复数 ) | |
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134
solitary
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| adj.孤独的，独立的，荒凉的；n.隐士 | |
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135
recess
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| n.短期休息，壁凹（墙上装架子，柜子等凹处） | |
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136
homely
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| adj.家常的，简朴的；不漂亮的 | |
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137
consigned
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| v.把…置于（令人不快的境地）( consign的过去式和过去分词 )；把…托付给；把…托人代售；丟弃 | |
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138
pealing
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| v.（使）（钟等）鸣响，（雷等）发出隆隆声( peal的现在分词 ) | |
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139
lured
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| 吸引，引诱（lure的过去式与过去分词形式） | |
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140
regain
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| vt.重新获得，收复，恢复 | |
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141
redeem
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| v.买回，赎回，挽回，恢复，履行（诺言等） | |
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