"Praise to Válmikí, bird of charming song,
Who mounts on Poesy's sublimest8 spray,
And sweetly sings with accents clear and strong
Rama, aye Rama, in his deathless lay."[41]
The poem opens with a description of the ancient city of Ayodhya (Oude), beautifully situated10 on the banks of a river and ruled by a childless rajah.
In by-gone ages built and planned
By sainted Manu's princely hand,
Imperial seat! her walls extend
Twelve measured leagues from end to end;
Three in width, from side to side
With square and palace beautified.
Her gates at even distance stand,
Her ample roads are wisely planned.
Right glorious is her royal street,
Where streams allay11 her dust and heat.
On level ground in even row
Her houses rise in goodly show.
Terrace and palace, arch and gate
The queenly city decorate.
High are her ramparts, strong and vast,
By ways at even distance passed,
With circling moat both deep and wide,
And store of weapons fortified12.
This monarch13 (Dasaratha), a descendant of the moon, was sixty thousand years old when the story begins. Although his reign15 had already extended over a period of nine thousand years,—during which his people had enjoyed such prosperity that it is known as the Age of Gold,—the king, still childless in spite of having seven hundred and fifty concubines, decided17 to offer a great horse sacrifice (asvatmedha) in hopes of obtaining a son, to celebrate his funeral rites18 and thereby19 enable him to enter heaven.
In order to perform the ceremony properly, a horse had to be turned out to wander at will for a year, constantly watched by a band of priests, who prevented any one laying a hand upon him, for, once touched, the animal was unfit to be offered up to the gods. This horse sacrifice having been duly performed, the happy rajah was informed by the gods that four sons would uphold his line, provided he and three of his wives quaffed20 the magic drink they gave him.
Having thus granted the rajah's prayer, the lesser21 gods implored22 their chief Indra to rid them of the demons23 sent by Ravana, the Satan of the Hindus. This evil spirit, by standing25 on his head in the midst of five fires ten thousand years in succession, had secured from Brahma a promise that no god, demon24, or genius should slay26 him. By this extraordinary feat27 he had also obtained nine extra heads with a full complement28 of eyes, ears, and noses, hands and arms. Mindful of his promise, Brahma was at a loss to grant this request until he remembered he had never guaranteed Ravana should not be attacked by man or monkey. He, therefore, decided to beg Vishnu to enter the body of a man and conquer this terrible foe29, while the lesser gods helped him in the guise30 of monkeys.
"One only way I find
To slay this fiend of evil mind.
He prayed me once his life to guard
From demon, god, and heavenly bard31,
And spirits of the earth and air,
And I, consenting, heard his prayer.
But the proud giant in his scorn
Recked not of man of woman born;
None else may take his life away
And only man the fiend can slay."
At Brahma's request, Vishnu not only consented to become man, but elected to enter the body of the rajah's oldest son—one of the four children obtained in answer to prayer. Meantime he charged his fellow gods diligently32 to beget33 helpers for him, so they proceeded to produce innumerable monkeys. The poem next informs us that Rama, son of the Rajah's favorite wife, being a god,—an incarnation of Vishnu,—came into the world with jewelled crown and brandishing34 four arms, but that, at his parents' request, he concealed35 these divine attributes, assumed a purely36 human form, and cried lustily like a babe. Two other wives of the rajah, having received lesser portions of the divine beverage37, gave birth to three sons (Bharata, Lakshmana, and Satrughna), and the news that four heirs had arrived in the palace caused great rejoicings in the realm.
These four princes grew up in the most promising38 fashion, Rama in particular developing every virtue39, and showing even in childhood marked ability as an archer40. Such was his proficiency41 in athletic42 sports that a hermit besought43 him, at sixteen, to rid his forest of the demons which were making life miserable44 for him and his kin16. To enable Rama to triumph over these foes45, the hermit bestowed47 upon him divine weapons, assuring him they would never fail him.
"And armed with these, beyond a doubt,
Shall Rama put those fiends to rout48."
The hermit also beguiled49 the weariness of their long journey to the forest by relating to Rama the story of the Ganges, the sacred stream of India. We are told that a virtuous50 king, being childless, betook himself to the Himalayas, where, after spending a hundred years in austerities, Brahma announced he should have one son by one of his wives and sixty thousand by the other, adding that his consorts52 might choose whether to bear one offspring or many. Given the first choice, the favorite wife elected to be the mother of the son destined53 to continue the royal race, while the other brought into the world a gourd54, wherein a hermit discovered the germs of sixty thousand brave sons, all of whom, thanks to his care, grew up to perform wonders in behalf of their father and brother.
On one occasion, a horse chosen for sacrifice having been stolen, the father despatched these sixty thousand braves in quest of it, and, as they were not able to discover any traces of it on earth, bade them dig down to hell. Not only did they obey, but continued their search until they struck in turn the four elephants on whose backs the Hindus claim our earth peacefully reposes55. Here the diggers disturbed the meditations56 of some god, who, in his anger, burned them up. The poor father, anxious to purify the ashes of his dead sons, learned he would never be able to do so until the Ganges—a river of heaven—was brought down to earth. By dint57 of penance58 and prayer, the bereaved59 parent induced Vishnu to permit this stream—which until then had only flowed in heaven—to descend14 to earth, warning the king that the river, in coming down, would destroy the world unless some means were found to stem the force of its current. Our clever rajah obviated60 this difficulty by persuading the god Siva to receive the cataract61 on the top of his head, where the sacred waters, after threading their way through his thick locks, were divided into the seven streams which feed the sacred springs of India. Thus safely brought to earth, the Ganges penetrated62 to hell, where it purified the ashes of the sixty thousand martyrs63, and ever since then its waters have been supposed to possess miraculous64 powers.
For sin and stain were banished65 thence,
By the sweet river's influence.
The hermit also told how the gods procured67 the Water of Life (Amrita) by churning the ocean, saying they used Mount Meru as a dasher, and a huge serpent as the rope whereby to twirl it around.
Led by this hermit, Rama not only slew68 the ravaging69 monsters, but went on to take part in a tournament, where King Janak offered his daughter, Sita, in marriage to any archer who would span a bow he had obtained from Siva. On arriving at the place where this test was to be made, Rama saw the huge bow brought forth70 on a chariot drawn71 by five thousand men, and, although no one else had even been able to raise it, took it up and bent72 it until it broke with a crack which terrified all present. By this feat young Rama won the hand of Sita, a beautiful princess, whom her father turned up from the soil while ploughing one day, and who is hence the Hindu personification of Spring.
The wedding of Rama and Sita was honored by the presence of both kings, and Rama's three brothers were made as happy as he by receiving the hands of three of Sita's sisters, the father telling each bridegroom:
"A faithful wife, most blest is she,
And as thy shade will follow thee."
When the four bridal couples returned to Oude, Rama's father decided to name his eldest73 son assistant king, and therefore gave orders to prepare for the ceremony. The mere74 rumor75 that Rama was about to be crowned aroused the jealousy76 of the king's youngest wife (Kaikeyi), who, instigated77 by an evil-minded, hunch-backed maid, sent for her aged78 spouse79 and reminded him how once, when he was ill, he had promised in return for her care to grant any two boons81 she asked. The infatuated monarch, seeing her grief, rashly renewed this promise, swearing to keep it by Rama's head.
As some wild elephant who tries
To soothe82 his consort51 as she lies
Struck by the hunter's venomed83 dart84,
So the great king, disturbed in heart,
Strove with soft hand and fond caress85
To soothe his darling queen's distress86,
And in his love addressed with sighs
The lady of the lotus eyes.
Hearing him confirm his former oath, the favorite wife bade him banish66 his heir to the forest for fourteen years and appoint her son as viceroy in his brother's stead. In vain the old king pleaded; the favorite wife insisted so vehemently87 that when morning dawned the bewildered old rajah sent for Rama to ask his advice. Although this prince fully9 expected to be crowned that day, he was far too virtuous not to perceive that a promise must be kept at any cost, so without a murmur88 he prepared to go to the forest of Dandaka and dwell there in hermit garb89 fourteen years.
"The orders of my sire," he cried,
"My will shall ne'er oppose:
I follow still, whate'er betide,
The path which duty shows."
His first duty, however, was to return to his palace to inform his wife that they must part; but, on hearing what had occurred, Sita piteously begged to share his fate, although he eloquently90 described the hardships to which she would be exposed should she venture to accompany him. Her wifely devotion was, however, proof against all he could urge, for she declared with tears there was no happiness for her save at his side.
"With thee is heaven, where'er the spot;
Each place is hell where thou are not."
Hearing this declaration, Rama finally consented to take her with him, and, bidding farewell to father and mother, left the city, accompanied by his wife and favorite brother (Lakshman) and escorted by his mourning subjects.
His father, broken-hearted at parting with his favorite son, took to his bed, which he was never to leave again confiding91 to Rama's mother that he was being sorely punished for a sin of his youth. It seems that, while out hunting one night, hearing a gurgle by a stream, and fancying some wild beast was there drinking, he let fly a shaft92, which only too surely reached its goal. Startled by a human cry, the rajah rushed down to the river, only to discover that he had mortally wounded a youth who had come down to draw water for his blind parents.
"Then in the dusk I heard the sound of gurgling water;
Quickly I took my bow, and, aiming toward the sound, shot off the dart.
A cry of mortal agony came from the spot,—a human voice
Was heard, and a poor hermit's son fell pierced and bleeding in
the stream."
Before dying this lad implored his slayer93 to hasten back to the hermitage with water, as the old people were longing94 for a drink. On hearing footsteps, the blind parents peevishly95 reproached their son for tarrying, and, when the unfortunate murderer tried to explain what had occurred, cursed him vehemently, declaring he would some day experience the loss of a son. It was, therefore, in fulfilment of this curse that the old rajah died thirteen days after Rama's departure.
Meantime the banished prince, riding in one of his father's chariots, had reached the junction96 of the Jumna and Ganges, where he spent the first night of his exile beneath a banyan97 on the banks of the sacred stream. There he built a raft, by means of which he crossed to the other side, and from there sadly watched his faithful subjects wending homeward. Then he plunged98 into the forest, arranging that Sita should always tread its narrow paths between him and his brother, to make sure no harm befall her.
The Indian poet now favors us with a wonderful description of the tropical forest, with its huge trees, brilliant flowers, strange birds and monkeys, all of which gives the reader a vivid impression of the color, beauty, perfume, and luxuriance of the tropics.
On rocky heights beside the way
And lofty trees with blossoms gay;
And streamlets running fair and fast,
The royal youths and Sita passed.
The exiles, wandering thus in single file, finally arrived at Citra-kuta, where they joined a colony of hermits99 and built a rustic100 booth, where they dwelt happily for some time. One day the rumor of a coming host roused their curiosity, and Lakshman, descrying101 a long procession from the top of a high tree, excitedly warned Rama that his brother was probably coming to annihilate102 them.
Rama, who always ascribes good motives103 to every one, now declares it is impossible this should be true, and feels sure his brother is coming for some affectionate purpose. Greeting Bharata kindly104, therefore, he soon discovers his previsions are correct, for the young prince, after announcing his father's death, implores105 Rama to return and reign over Oude. Not only does he protest he will never supplant106 his senior, but reviles107 his mother for having compelled her husband to drive Rama into exile.
Although all present unite in his entreaties108, Rama, too virtuous to break a promise, decides to remain in the forest the allotted109 fourteen years and resume his regal state only at the end of that time. He adds that during his banishment110 he will live in such a fashion that his exile will prove a blessing111 to his people.
"Many a blessing yet will spring
From banished Rama's wanderings."
This decided, Rama urges his brother to act meanwhile as vice-regent; whereupon Bharata, taking Rama's golden sandals, proclaims they alone shall occupy the throne beneath the royal umbrella, although he consents to rule in his brother's name. This settled, the gorgeous procession slowly wends its way back to Oude, where for fourteen years every one does homage112 to Rama's golden sandals!
Meantime life in the hermitage continues its peaceful course, the royal ascetics114 being disturbed only by the demons (Rakshasas) who haunt the forest and try to injure the hermits, simply because they are good. Sita is perfectly115 happy in this humble116 home because she enjoys the constant presence of her husband, who, taking her one day to visit an aged female ascetic113, implores this woman to bestow46 a boon80 upon his faithful spouse. The old woman then and there endowed Sita with eternal youth and beauty, declaring that no matter what hardships she encounters, she will always be as dainty and young as at present.
One of the female demons finally becomes so anxious to win Rama's love, that she disguises herself as a beautiful creature in hopes of fascinating him. Angry because all her efforts fail, she next tries to injure Sita, whereupon Rama, by cutting off her nose and ears, forces her to resume her usual shape. In her anger this demon bids her brothers avenge117 her wrongs, whereupon fourteen fiends attack Rama, who, having slain them all, is almost immediately afterward118 forced to face thousands of demons. He defeats them single-handed, while his brother watches over Sita, hidden in a neighboring cave.
Such a trifle as the massacre119 of twenty-one thousand of his fiends in three hours' time, naturally enrages120 Ravana, whose abode121 is in Ceylon, in a golden palace which has such high walls that no one can peep over them. This king of demons, who is also called the "Courage of the Three Worlds," has the power of increasing his stature122 until he can reach up to the stars with his score of arms. Owing to his ten heads, his appearance is terrifying, especially as his eyebrows123 are composed of live black snakes which writhe124 around continually. No sooner does his sister appear before him, reporting she has been mutilated by Rama, who has besides slain hosts of his subjects, than Ravana swears revenge, adding he will first kidnap Sita, for his sister's description of her matchless charms has fired his imagination.
In his golden chariot Ravana, therefore, flies to the forest, where he bids his sister change herself into a wonderful deer, and in that shape lure125 Rama away, so he can abduct126 Sita. The three hermits are, therefore, calmly seated before their hut when a deer darts127 past, exhibiting so unusual a pelt128 that Sita, fired with the desire to possess it, urges Rama to pursue it. To gratify this whim129, Rama starts out to track this game, calling to his brother to mount guard over his wife during his absence. Lured130 farther and farther away from home, Rama finally brings down his quarry131, which, in falling, calls for help in a voice so exactly like his own that his brother, hearing the despairing accent, is torn between the desire to rush to his rescue and the necessity of remaining to protect Sita. But the little wife, sure her husband is in danger, so vehemently urges her brother-in-law to leave her that he finally dashes off. A moment later Sita sees an old hermit draw near to ask alms. While she is entertaining this holy guest, he frightens her by suddenly announcing that he is Ravana, king of the demons. As Sita resists all his advances, Ravana, suddenly resuming his wonted shape, snatches her up in his arms and whisks her off in his flying chariot. Notwithstanding the rapidity of his course, the king of the vultures, seeing them dart through the air and hoping to rescue the frantic132 Sita, attacks Ravana, only to fall mortally wounded to earth. Because Sita—the personification of vegetation—has now been abducted133 by the demon,—who typifies winter,—the whole earth shows signs of mourning, and the two brothers hurry back to the hut, their hearts filled with nameless apprehensions134.
Like streamlet in the winter frost,
The glory of her lilies lost.
With leafy tears the sad trees wept
As a wild wind their branches swept.
Mourned bird and deer; and every flower
Drooped135 fainting round the lovely bower136.
The sylvan137 deities138 had fled
The spot where all the light was dead.
Reaching their hermitage and finding their worst fears justified139, both brothers set out in quest of Sita, and soon come across the dying vulture, who reports what he has seen, and bids them, after burning his body, find the monkey king, Sugriva, who will aid them. After piously140 fulfilling the brave vulture's last wishes, Rama and his brother visit the monkey monarch, who reports that, as the demon flew over his head, Sita flung down a few of her ornaments141, begging that they be taken to Rama. An alliance is now concluded between Rama and Sugriva, and, as each party pledges himself to help the other, Rama begins by slaying142 the brother and chief foe of the monkey king, who in his turn undertakes to trace Sita.
To discover where she may be, Hanuman, the monkey general, sets out, and, following Sita's traces, discovers she has been carried to Ceylon. But, on arriving at the southern point of the Indian peninsula and finding some two hundred miles of water between him and this island, Hanuman, son of the god of the winds, transforms himself into a huge ape, and in that shape takes a flying leap from the top of Mount Mandara (the fabled143 centre of the earth) to the top of Mount Sabula, which overlooks the capital of Ceylon. Then, reconnoitring from this point, the monkey general perceives that Ravana's palace is so closely guarded that he can only steal into it in the guise of a cat. Prowling through the royal premises144, he searches for Sita until he finally discovers her in a secluded145 garden, bitterly mourning for her spouse.
In spite of the fact that she has already been some time in the demon's power, Ravana has not yet succeeded in winning her affections, and dares not force her lest he incur146 the wrath147 of the gods. It is evident, however, that his patience is worn nearly threadbare, for Hanuman overhears him threaten to chop Sita to pieces unless she will yield to his wishes and become his wife within the next two months.
"My cooks shall mince148 thy limbs with steel
And serve thee for my morning meal."
When Sita is left alone, Hanuman, in the guise of a tiny monkey, climbs down to her side, exhibits Rama's ring, which he has brought as a token, and receives from her in return a jewel, after he has assured her that she will soon be delivered.
About to leave Ceylon to report what he has seen, it occurs to the monkey general to do some damage to the foe. In the guise of an immense baboon149, he therefore destroys a grove150 of mango trees, an act of vandalism which so infuriates Ravana that he orders the miscreant151 seized and fire tied to his tail! But no sooner has the fire been set than the monkey general, suddenly transforming himself into a tiny ape, slips out of his bonds, and scrambling152 up on the palace roof sets it on fire as well as all the houses in Lanka, his flaming tail serving as a torch.
As earth with fervent153 heat will glow
When comes her final overthrow154;
From gate to gate, from court to spire155,
Proud Lanka was one blaze of fire,
And every headland, rock, and bay
Shone bright a hundred leagues away!
Then, satisfied with the damage he has done, Hanuman hastens back to the sea-shore, whence by another prodigious156 leap he lands in India, to inform Rama and Sugriva (the monkey king) of the success of his expedition.
A huge monkey army now sets out under Rama's guidance, but general and warriors157 are equally dismayed on reaching the sea to find an unsurmountable obstacle between them and their goal. In answer to Rama's fervent prayers, however, the god of the sea, rising from the waves, promises that any materials cast into his waters will be held in place, to form a bridge whereby they can cross to Ceylon. All the monkeys now bring stones and tree trunks which they hurl158 into the sea, where, thanks to the efforts of the Hindu architect Nala, they are welded together and form a magic bridge. It is by means of this causeway that Rama invades Ceylon, and, when Ravana hears the foe is approaching, he musters159 an army, of which the poem gives a wonderful description. Then begins the dire160 combat wherein Rama and his forces finally prove victorious161, and wherein our hero, after slaying Ravana's son, fights with the demon himself, whose heads he proceeds to cut off. He is justly dismayed, however, to see they have the power of springing up again as soon as hewn, until remembering at last his magic bow, he makes such good use of it that he annihilates162 the demon, whose numerous wives wail163 as he falls.
Although many of Rama's adherents164 have perished in battle, he now proceeds to call them back to life, and graciously receives the praise they bestow upon him for having rid the world of demons.
Soft from celestial165 minstrels came
The sound of music and acclaim166;
Soft, fresh and cool, a rising breeze
Brought odors from the heavenly trees;
And, ravishing the sight and smell,
A wondrous167 rain of blossoms fell;
And voices breathed round Reghu's son,
"Champion of gods, well done, well done."
It is only then that Rama consents to see Sita, who, thanks to her gift of eternal beauty, is still so lovely that all present are awed168. But, instead of embracing her, Rama coldly declares that, although he crossed the seas for her sake and slew her foes, she is no longer worthy169 to dwell in his sight since she has been an inmate170 of Ravana's harem. In vain Sita urges that she has been faithful throughout. Rama refuses to credit her purity; so the poor little wife, preferring death to disgrace, begs permission to die on a funeral pyre. Even then her stern husband shows no signs of relenting, but allows her to enter a fierce fire, whence the god of the flames bears her out unharmed, and restores her to her husband, declaring that, as her chastity has withstood this fiery171 test, he can receive her without compunction.
She ceased and, fearless to the last,
Within the flames' wild fury passed.
By this time the prescribed fourteen years of exile are finished, so husband and wife set out for home, crossing the ocean bridge in Ravana's magic car, and flying all over India, of which the poet gives a wonderful panoramic172 description. Rama's return to Oude is joyfully173 welcomed by his brother, who proudly shows him the golden sandals which have occupied the throne all this time.
Rama's reign proves an Age of Gold for India, but, although all seem happy, some doubt lingers in regard to the propriety174 of Sita's return. When a famine finally devastates175 the land, one of the ministers assures Rama this scourge176 is due to the fact that he has taken back a guilty wife. Rama, therefore, banishes177 the faithful Sita, who returns to the forest and to the protection of the hermits, where she gives birth to twin sons, Kusa and Lava178, the destined singers of Válmikí's wonderful song. These youths are, however, brought up in the forest in total ignorance of their august descent.
Twenty years have passed since Rama repudiated179 his wife, when he decides to offer a horse sacrifice. But, the steed he selects having been captured by two young men, Rama angrily orders them put to death. As the victims resist all efforts to seize them, the king in person goes forth to capture them. On approaching near enough, he haughtily180 demands their names and origin, whereupon the youths rejoin their mother is Sita and their tutor Válmikí, but that they do not know their father's name. These words reveal to Rama that he is face to face with his own sons, but, although he rejoices, he still finds it difficult to believe Sita can have been faithful. He, therefore, avers181 that before reinstating her she will have to undergo a second trial by fire; but Sita, who no longer feels any desire to belong to so heartless a spouse, flatly refuses to accompany him, until Válmikí informs her it is a wife's duty to obey.
Still wearing the crown of eternal youth and beauty, Sita now appears before Rama, in whose presence she implores the earth to open and receive her, thus proving that she has ever been true to her marriage vows182 and saving her from further suffering. A moment later the king and his court see the earth heave and open, and behold183 the goddess of the earth, who, taking Sita by the hand, announces she is about to convey her to realms of eternal bliss184. Then Sita and the goddess disappear, the earth closes once more, and the gods chant the praises of the faithful wife, showering flowers upon Rama, who grovels185 on the ground in his agony. A broken-hearted man, he then returns to his palace with his two sons, the first to sing this poem, whose verses are so sacred that those who listen to a few of them are forgiven many sins, while those who hear the whole epic are sure to achieve Paradise.
He shall be
From every sin and blemish186 free:
Whoever reads the saving strain,
With all his kin the heavens shall gain.
Because the poem is so sacred, its author enjoined187 upon the youths to recite it often, a task they faithfully performed as long as they lived, and which other bards188 have continued until to-day in all parts of India.
Recite ye this heroic song
In tranquil189 shades where sages190 throng191;
Recite it where the good resort,
In lowly home and royal court.
We are told besides that—
As long as mountain ranges stand
And rivers flow upon the earth,
So long will this Ramayana
Survive upon the lips of men.
Rama is finally visited by the God of Time, who offers him the choice of remaining on earth or returning to heaven. When he wisely choses the latter alternative, Rama is bidden bathe in sacred waters, and thence is translated to the better world.
From this poem Tulsi Das has composed a play known as the "Ram7 Charit Manas," which serves as Bible to a hundred million worshippers in northern India, and is always played at the yearly festivals in the presence of countless192 admirers.
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1
epic
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| n.史诗，叙事诗；adj.史诗般的，壮丽的 | |
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aggregating
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| 总计达…( aggregate的现在分词 )； 聚集，集合； （使）聚集 | |
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odyssey
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| n.长途冒险旅行；一连串的冒险 | |
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4
hermit
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| n.隐士，修道者；隐居 | |
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5
slain
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| 杀死，宰杀，杀戮( slay的过去分词 )； (slay的过去分词) | |
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narrating
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| v.故事( narrate的现在分词 ) | |
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ram
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| (random access memory)随机存取存储器 | |
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8
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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9
fully
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| adv.完全地，全部地，彻底地；充分地 | |
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10
situated
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| adj.坐落在...的，处于某种境地的 | |
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allay
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| v.消除，减轻(恐惧、怀疑等) | |
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12
fortified
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| adj. 加强的 | |
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monarch
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| n.帝王，君主，最高统治者 | |
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descend
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| vt./vi.传下来，下来，下降 | |
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reign
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| n.统治时期，统治，支配，盛行；v.占优势 | |
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kin
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| n.家族，亲属，血缘关系；adj.亲属关系的，同类的 | |
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decided
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| adj.决定了的，坚决的；明显的，明确的 | |
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rites
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| 仪式，典礼( rite的名词复数 ) | |
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thereby
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| adv.因此，从而 | |
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quaffed
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| v.痛饮( quaff的过去式和过去分词 )；畅饮；大口大口将…喝干；一饮而尽 | |
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lesser
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| adj.次要的，较小的；adv.较小地，较少地 | |
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implored
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| 恳求或乞求（某人）( implore的过去式和过去分词 ) | |
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demons
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| n.恶人( demon的名词复数 )；恶魔；精力过人的人；邪念 | |
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demon
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| n.魔鬼，恶魔 | |
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25
standing
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| n.持续，地位；adj.永久的，不动的，直立的，不流动的 | |
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26
slay
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| v.杀死，宰杀，杀戮 | |
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27
feat
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| n.功绩；武艺，技艺；adj.灵巧的，漂亮的，合适的 | |
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complement
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| n.补足物，船上的定员；补语；vt.补充，补足 | |
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29
foe
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| n.敌人，仇敌 | |
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30
guise
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| n.外表，伪装的姿态 | |
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31
bard
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| n.吟游诗人 | |
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32
diligently
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| ad.industriously;carefully | |
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33
beget
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| v.引起；产生 | |
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34
brandishing
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| v.挥舞( brandish的现在分词 )；炫耀 | |
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35
concealed
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| a.隐藏的，隐蔽的 | |
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36
purely
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| adv.纯粹地，完全地 | |
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37
beverage
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| n.(水，酒等之外的)饮料 | |
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38
promising
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| adj.有希望的，有前途的 | |
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39
virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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40
archer
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| n.射手，弓箭手 | |
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41
proficiency
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| n.精通，熟练，精练 | |
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42
athletic
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| adj.擅长运动的，强健的；活跃的，体格健壮的 | |
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43
besought
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| v.恳求，乞求（某事物）( beseech的过去式和过去分词 )；(beseech的过去式与过去分词) | |
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44
miserable
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| adj.悲惨的，痛苦的；可怜的，糟糕的 | |
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45
foes
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| 敌人，仇敌( foe的名词复数 ) | |
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46
bestow
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| v.把…赠与，把…授予；花费 | |
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47
bestowed
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| 赠给，授予( bestow的过去式和过去分词 ) | |
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48
rout
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| n.溃退，溃败；v.击溃，打垮 | |
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49
beguiled
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| v.欺骗( beguile的过去式和过去分词 )；使陶醉；使高兴；消磨（时间等） | |
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50
virtuous
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| adj.有品德的，善良的，贞洁的，有效力的 | |
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51
consort
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| v.相伴；结交 | |
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52
consorts
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| n.配偶( consort的名词复数 )；（演奏古典音乐的）一组乐师；一组古典乐器；一起v.结伴( consort的第三人称单数 )；交往；相称；调和 | |
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53
destined
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| adj.命中注定的；(for)以…为目的地的 | |
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54
gourd
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| n.葫芦 | |
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55
reposes
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| v.将（手臂等）靠在某人（某物）上( repose的第三人称单数 ) | |
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56
meditations
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| 默想( meditation的名词复数 )； 默念； 沉思； 冥想 | |
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57
dint
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| n.由于，靠；凹坑 | |
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58
penance
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| n.（赎罪的）惩罪 | |
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59
bereaved
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| adj.刚刚丧失亲人的v.使失去（希望、生命等）( bereave的过去式和过去分词)；（尤指死亡）使丧失（亲人、朋友等）；使孤寂；抢走（财物） | |
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60
obviated
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| v.避免，消除（贫困、不方便等）( obviate的过去式和过去分词 ) | |
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61
cataract
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| n.大瀑布，奔流，洪水，白内障 | |
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62
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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63
martyrs
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| n.martyr的复数形式；烈士( martyr的名词复数 )；殉道者；殉教者；乞怜者（向人诉苦以博取同情） | |
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64
miraculous
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| adj.像奇迹一样的，不可思议的 | |
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65
banished
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| v.放逐，驱逐( banish的过去式和过去分词 ) | |
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66
banish
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| vt.放逐，驱逐；消除，排除 | |
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67
procured
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| v.（努力）取得， （设法）获得( procure的过去式和过去分词 )；拉皮条 | |
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68
slew
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| v.（使）旋转；n.大量，许多 | |
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69
ravaging
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| 毁坏( ravage的现在分词 )； 蹂躏； 劫掠； 抢劫 | |
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70
forth
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| adv.向前；向外，往外 | |
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71
drawn
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| v.拖，拉，拔出；adj.憔悴的，紧张的 | |
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72
bent
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| n.爱好，癖好；adj.弯的；决心的，一心的 | |
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73
eldest
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| adj.最年长的，最年老的 | |
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74
mere
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| adj.纯粹的；仅仅，只不过 | |
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75
rumor
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| n.谣言，谣传，传说 | |
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76
jealousy
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| n.妒忌，嫉妒，猜忌 | |
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77
instigated
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| v.使（某事物）开始或发生，鼓动( instigate的过去式和过去分词 ) | |
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78
aged
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| adj.年老的，陈年的 | |
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79
spouse
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| n.配偶(指夫或妻) | |
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80
boon
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| n.恩赐，恩物，恩惠 | |
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81
boons
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| n.恩惠( boon的名词复数 )；福利；非常有用的东西；益处 | |
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82
soothe
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| v.安慰；使平静；使减轻；缓和；奉承 | |
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83
venomed
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| adj.恶毒的，含有恶意的 | |
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84
dart
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| v.猛冲，投掷；n.飞镖，猛冲 | |
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85
caress
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| vt./n.爱抚，抚摸 | |
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86
distress
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| n.苦恼，痛苦，不舒适；不幸；vt.使悲痛 | |
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87
vehemently
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| adv. 热烈地 | |
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88
murmur
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| n.低语，低声的怨言；v.低语，低声而言 | |
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89
garb
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| n.服装，装束 | |
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90
eloquently
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| adv. 雄辩地(有口才地, 富于表情地) | |
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91
confiding
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| adj.相信人的，易于相信的v.吐露（秘密，心事等）( confide的现在分词 )；（向某人）吐露（隐私、秘密等） | |
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92
shaft
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| n.(工具的)柄，杆状物 | |
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93
slayer
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| n. 杀人者，凶手 | |
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94
longing
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| n.（for）渴望 | |
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95
peevishly
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| adv．暴躁地 | |
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96
junction
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| n.连接，接合；交叉点，接合处，枢纽站 | |
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97
banyan
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| n.菩提树，榕树 | |
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98
plunged
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| v.颠簸( plunge的过去式和过去分词 )；暴跌；骤降；突降 | |
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99
hermits
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| （尤指早期基督教的）隐居修道士，隐士，遁世者( hermit的名词复数 ) | |
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100
rustic
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| adj.乡村的，有乡村特色的；n.乡下人，乡巴佬 | |
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101
descrying
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| v.被看到的，被发现的，被注意到的( descried的过去分词 ) | |
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102
annihilate
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| v.使无效；毁灭；取消 | |
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103
motives
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| n.动机，目的( motive的名词复数 ) | |
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104
kindly
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| adj.和蔼的，温和的，爽快的；adv.温和地，亲切地 | |
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105
implores
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| 恳求或乞求（某人）( implore的第三人称单数 ) | |
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106
supplant
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| vt.排挤；取代 | |
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107
reviles
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| v.辱骂，痛斥( revile的第三人称单数 ) | |
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108
entreaties
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| n.恳求，乞求( entreaty的名词复数 ) | |
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109
allotted
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| 分配，拨给，摊派( allot的过去式和过去分词 ) | |
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110
banishment
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| n.放逐，驱逐 | |
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111
blessing
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| n.祈神赐福；祷告；祝福，祝愿 | |
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112
homage
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| n.尊敬，敬意，崇敬 | |
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113
ascetic
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| adj.禁欲的；严肃的 | |
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114
ascetics
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| n.苦行者，禁欲者，禁欲主义者( ascetic的名词复数 ) | |
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115
perfectly
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| adv.完美地，无可非议地，彻底地 | |
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116
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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117
avenge
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| v.为...复仇，为...报仇 | |
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118
afterward
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| adv.后来；以后 | |
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119
massacre
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| n.残杀，大屠杀；v.残杀，集体屠杀 | |
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120
enrages
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| 使暴怒( enrage的第三人称单数 ) | |
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121
abode
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| n.住处，住所 | |
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122
stature
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| n.（高度）水平，（高度）境界，身高，身材 | |
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123
eyebrows
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| 眉毛( eyebrow的名词复数 ) | |
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124
writhe
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| vt.挣扎，痛苦地扭曲；vi.扭曲，翻腾，受苦；n.翻腾，苦恼 | |
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125
lure
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| n.吸引人的东西，诱惑物；vt.引诱，吸引 | |
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126
abduct
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| vt.诱拐，拐带，绑架 | |
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127
darts
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| n.掷飞镖游戏；飞镖( dart的名词复数 )；急驰，飞奔v.投掷，投射( dart的第三人称单数 )；向前冲，飞奔 | |
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128
pelt
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| v.投掷，剥皮，抨击，开火 | |
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129
whim
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| n.一时的兴致，突然的念头；奇想，幻想 | |
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130
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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131
quarry
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| n.采石场；v.采石；费力地找 | |
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132
frantic
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| adj.狂乱的，错乱的，激昂的 | |
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133
abducted
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| 劫持，诱拐( abduct的过去式和过去分词 )； 使（肢体等）外展 | |
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134
apprehensions
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| 疑惧 | |
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135
drooped
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| 弯曲或下垂，发蔫( droop的过去式和过去分词 ) | |
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136
bower
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| n.凉亭，树荫下凉快之处；闺房；v.荫蔽 | |
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137
sylvan
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| adj.森林的 | |
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138
deities
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| n.神，女神( deity的名词复数 )；神祗；神灵；神明 | |
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139
justified
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| a.正当的，有理的 | |
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140
piously
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| adv.虔诚地 | |
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141
ornaments
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| n.装饰( ornament的名词复数 )；点缀；装饰品；首饰v.装饰，点缀，美化( ornament的第三人称单数 ) | |
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142
slaying
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| 杀戮。 | |
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143
fabled
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| adj.寓言中的，虚构的 | |
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144
premises
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| n.建筑物，房屋 | |
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145
secluded
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| adj.与世隔绝的；隐退的；偏僻的v.使隔开，使隐退( seclude的过去式和过去分词) | |
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146
incur
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| vt.招致，蒙受，遭遇 | |
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147
wrath
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| n.愤怒，愤慨，暴怒 | |
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148
mince
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| n.切碎物；v.切碎，矫揉做作地说 | |
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149
baboon
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| n.狒狒 | |
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150
grove
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| n.林子，小树林，园林 | |
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151
miscreant
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| n.恶棍 | |
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152
scrambling
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| v.快速爬行( scramble的现在分词 )；攀登；争夺；（军事飞机）紧急起飞 | |
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153
fervent
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| adj.热的，热烈的，热情的 | |
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154
overthrow
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| v.推翻，打倒，颠覆；n.推翻，瓦解，颠覆 | |
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155
spire
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| n.(教堂)尖顶，尖塔，高点 | |
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156
prodigious
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| adj.惊人的，奇妙的；异常的；巨大的；庞大的 | |
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157
warriors
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| 武士，勇士，战士( warrior的名词复数 ) | |
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158
hurl
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| vt.猛投，力掷，声叫骂 | |
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159
musters
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| v.集合，召集，集结（尤指部队）( muster的第三人称单数 )；（自他人处）搜集某事物；聚集；激发 | |
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dire
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| adj.可怕的，悲惨的，阴惨的，极端的 | |
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161
victorious
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| adj.胜利的，得胜的 | |
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162
annihilates
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| n.（彻底）消灭( annihilate的名词复数 )；使无效；废止；彻底击溃v.（彻底）消灭( annihilate的第三人称单数 )；使无效；废止；彻底击溃 | |
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163
wail
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| vt./vi.大声哀号，恸哭；呼啸，尖啸 | |
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adherents
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| n.支持者，拥护者( adherent的名词复数 )；党羽；徒子徒孙 | |
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165
celestial
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| adj.天体的；天上的 | |
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166
acclaim
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| v.向…欢呼，公认；n.欢呼，喝彩，称赞 | |
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167
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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168
awed
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| adj.充满敬畏的，表示敬畏的v.使敬畏，使惊惧( awe的过去式和过去分词 ) | |
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169
worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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170
inmate
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| n.被收容者；(房屋等的)居住人；住院人 | |
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fiery
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| adj.燃烧着的，火红的；暴躁的；激烈的 | |
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172
panoramic
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| adj. 全景的 | |
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173
joyfully
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| adv. 喜悦地, 高兴地 | |
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174
propriety
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| n.正当行为；正当；适当 | |
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175
devastates
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| v.彻底破坏( devastate的第三人称单数 )；摧毁；毁灭；在感情上（精神上、财务上等）压垮 | |
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176
scourge
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| n.灾难，祸害；v.蹂躏 | |
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177
banishes
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| v.放逐，驱逐( banish的第三人称单数 ) | |
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178
lava
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| n.熔岩，火山岩 | |
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179
repudiated
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| v.（正式地）否认( repudiate的过去式和过去分词 )；拒绝接受；拒绝与…往来；拒不履行（法律义务） | |
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180
haughtily
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| adv. 傲慢地, 高傲地 | |
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181
avers
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| v.断言( aver的第三人称单数 )；证实；证明…属实；作为事实提出 | |
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182
vows
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| 誓言( vow的名词复数 )； 郑重宣布，许愿 | |
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183
behold
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| v.看，注视，看到 | |
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184
bliss
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| n.狂喜，福佑，天赐的福 | |
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185
grovels
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| v.卑躬屈节，奴颜婢膝( grovel的第三人称单数 )；趴 | |
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186
blemish
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| v.损害；玷污；瑕疵，缺点 | |
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187
enjoined
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| v.命令( enjoin的过去式和过去分词 ) | |
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188
bards
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| n.诗人( bard的名词复数 ) | |
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189
tranquil
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| adj. 安静的, 宁静的, 稳定的, 不变的 | |
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190
sages
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| n.圣人( sage的名词复数 )；智者；哲人；鼠尾草（可用作调料） | |
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191
throng
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| n.人群，群众；v.拥挤，群集 | |
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192
countless
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| adj.无数的，多得不计其数的 | |
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