The Master
First, it may be confessed, came the belief in the Spirit of God, the thought of inner holiness, not born from any contemplation of the world around, which seems indeed to point to far different ideals. Yet as true and truer than the bewildering example of nature is the inner voice which speaks, after the wind and storm, in the silent solitudes2 of the soul. That this voice exists and is heard can admit of no tangible3 demonstration4; each must speak for himself; but experience forbids me to doubt that there is something which contradicts the seduction of appetite, something which calls, as it were, a flush to the face of the soul at the thought of triumphs of sense, a voice that without being derisive5 or harsh, yet has a terrible and instantaneous severity; and wields6 a mental scourge7, the blows of which are no less fearful to receive because[73] they are accompanied with no physical disaster. To recognise this voice as the very voice and word of the Father to sentient8 souls, is the inevitable9 result of experience and thought.
Then came the triumphant10 belief, weak at first, but taking slow shape, that the attitude of the soul to its Maker11 can be something more than a distant reverence12, an overpowering awe13, a humble14 worship; the belief, the certainty that it can be, as it were, a personal link—that we can indeed hold converse15 with God, speak with Him, call upon Him, put to use a human phrase, our hand in His, only desiring to be led according to His will.
Then came the further step; after some study of the systems of other teachers of humanity, after a desire to find in the great redeemers of mankind, in Buddha16, Socrates, Mahomet, Confucius, Shakespeare, the secret of self-conquest, of reconciliation17, the knowledge slowly dawns upon the mind that in Jesus of Galilee alone we are in the presence of something which enlightens man not from within but from without. The other great teachers of humanity seem to have looked upon the world and into their own hearts, and[74] deduced from thence, by flashes of indescribable genius, some order out of the chaos18, some wise and temperate19 scheme, but with Jesus—though I long resisted the conviction—it is different. He comes, not as a man speaking by observation and thought, but as a visitant from some secret place, who knows the truth rather than guesses at it. I need not say that his reporters, the Gospel writers, had but an imperfect conception of His majesty20. His ineffable21 greatness—it could not well be otherwise; the mystery rather is that with such simple views of life, such elementary conceptions of the scheme of things, they yet gave so much of the stupendous truth, and revealed Jesus in his words and acts as the Divine Man, who spoke22 to man not by spiritual influences but by the very authentic23 utterance24 of God. Such teaching as the parables25, such scenes as the raising of Lazarus, or the midday talk by the wayside well of Sychar, emerge from all art and history with a dignity that lays no claim to the majesty that they win; and as the tragedy darkens and thickens to its close, such scenes as the trial, recorded by St. John, and the sacred death, bring home to the mind the fact that no mere26 humanity could bear itself[75] with such gentle and tranquil27 dignity, such intense and yet such unselfish suffering as were manifested in the Son of Man.
The Return
And so, as the traveller goes out and wanders through the cities of men, among stately palaces, among the glories of art, or climbs among the aching solitudes of lonely mountains, or feasts his eyes upon green isles28 floating in sapphire29 seas, and returns to find that the old strait dwelling-place, the simple duties of life, the familiar friends, homely30 though they be, are the true anchors of the spirit; so, after a weary pilgrimage, the soul comes back, with glad relief, with wistful tenderness, to the old beliefs of childhood, which, in its pride and stubbornness, it cast aside, and rejected as weak and inadequate31 and faded; finds after infinite trouble and weariness that it has but learnt afresh what it knew; and that though the wanderer has ransacked32 the world, digged and drunk strange waters, trafficked for foreign merchandise, yet the Pearl of Price, the White Stone is hidden after all in his own garden-ground, and inscribed33 with his own new name.
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1 paralysis | |
n.麻痹(症);瘫痪(症) | |
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2 solitudes | |
n.独居( solitude的名词复数 );孤独;荒僻的地方;人迹罕至的地方 | |
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3 tangible | |
adj.有形的,可触摸的,确凿的,实际的 | |
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4 demonstration | |
n.表明,示范,论证,示威 | |
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5 derisive | |
adj.嘲弄的 | |
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6 wields | |
手持着使用(武器、工具等)( wield的第三人称单数 ); 具有; 运用(权力); 施加(影响) | |
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7 scourge | |
n.灾难,祸害;v.蹂躏 | |
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8 sentient | |
adj.有知觉的,知悉的;adv.有感觉能力地 | |
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9 inevitable | |
adj.不可避免的,必然发生的 | |
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10 triumphant | |
adj.胜利的,成功的;狂欢的,喜悦的 | |
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11 maker | |
n.制造者,制造商 | |
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12 reverence | |
n.敬畏,尊敬,尊严;Reverence:对某些基督教神职人员的尊称;v.尊敬,敬畏,崇敬 | |
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13 awe | |
n.敬畏,惊惧;vt.使敬畏,使惊惧 | |
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14 humble | |
adj.谦卑的,恭顺的;地位低下的;v.降低,贬低 | |
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15 converse | |
vi.谈话,谈天,闲聊;adv.相反的,相反 | |
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16 Buddha | |
n.佛;佛像;佛陀 | |
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17 reconciliation | |
n.和解,和谐,一致 | |
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18 chaos | |
n.混乱,无秩序 | |
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19 temperate | |
adj.温和的,温带的,自我克制的,不过分的 | |
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20 majesty | |
n.雄伟,壮丽,庄严,威严;最高权威,王权 | |
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21 ineffable | |
adj.无法表达的,不可言喻的 | |
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22 spoke | |
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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23 authentic | |
a.真的,真正的;可靠的,可信的,有根据的 | |
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24 utterance | |
n.用言语表达,话语,言语 | |
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25 parables | |
n.(圣经中的)寓言故事( parable的名词复数 ) | |
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26 mere | |
adj.纯粹的;仅仅,只不过 | |
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27 tranquil | |
adj. 安静的, 宁静的, 稳定的, 不变的 | |
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28 isles | |
岛( isle的名词复数 ) | |
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29 sapphire | |
n.青玉,蓝宝石;adj.天蓝色的 | |
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30 homely | |
adj.家常的,简朴的;不漂亮的 | |
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31 inadequate | |
adj.(for,to)不充足的,不适当的 | |
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32 ransacked | |
v.彻底搜查( ransack的过去式和过去分词 );抢劫,掠夺 | |
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33 inscribed | |
v.写,刻( inscribe的过去式和过去分词 );内接 | |
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