These were my final instructions to Amar Mitter, a high school friend who planned to accompany me to the Himalayas. We had chosen the following day for our flight. Precautions were necessary, as Ananta exercised a vigilant3 eye. He was determined4 to foil the plans of escape which he suspected were uppermost in my mind. The amulet5, like a spiritual yeast6, was silently at work within me. Amidst the Himalayan snows, I hoped to find the master whose face often appeared to me in visions.
The family was living now in Calcutta, where Father had been permanently7 transferred. Following the patriarchal Indian custom, Ananta had brought his bride to live in our home, now at 4 Gurpar Road. There in a small attic8 room I engaged in daily meditations9 and prepared my mind for the divine search.
The memorable11 morning arrived with inauspicious rain. Hearing the wheels of Amar's carriage in the road, I hastily tied together a blanket, a pair of sandals, Lahiri Mahasaya's picture, a copy of the Bhagavad Gita, a string of prayer beads12, and two loincloths. This bundle I threw from my third-story window. I ran down the steps and passed my uncle, buying fish at the door.
"What is the excitement?" His gaze roved suspiciously over my person.
I gave him a noncommittal smile and walked to the lane. Retrieving13 my bundle, I joined Amar with conspiratorial14 caution. We drove to Chadni Chowk, a merchandise center. For months we had been saving our tiffin money to buy English clothes. Knowing that my clever brother could easily play the part of a detective, we thought to outwit him by European garb15.
On the way to the station, we stopped for my cousin, Jotin Ghosh, whom I called Jatinda. He was a new convert, longing16 for a guru in the Himalayas. He donned the new suit we had in readiness. Well- camouflaged17, we hoped! A deep elation18 possessed19 our hearts.
"All we need now are canvas shoes." I led my companions to a shop displaying rubber-soled footwear. "Articles of leather, gotten only through the slaughter20 of animals, must be absent on this holy trip." I halted on the street to remove the leather cover from my Bhagavad Gita, and the leather straps21 from my English-made sola topee (helmet).
At the station we bought tickets to Burdwan, where we planned to transfer for Hardwar in the Himalayan foothills. As soon as the train, like ourselves, was in flight, I gave utterance22 to a few of my glorious anticipations23.
"Just imagine!" I ejaculated. "We shall be initiated24 by the masters and experience the trance of cosmic consciousness. Our flesh will be charged with such magnetism25 that wild animals of the Himalayas will come tamely near us. Tigers will be no more than meek26 house cats awaiting our caresses27!"
This remark-picturing a prospect28 I considered entrancing, both metaphorically29 and literally30-brought an enthusiastic smile from Amar. But Jatinda averted31 his gaze, directing it through the window at the scampering32 landscape.
"Let the money be divided in three portions." Jatinda broke a long silence with this suggestion. "Each of us should buy his own ticket at Burdwan. Thus no one at the station will surmise33 that we are running away together."
I unsuspectingly agreed. At dusk our train stopped at Burdwan. Jatinda entered the ticket office; Amar and I sat on the platform. We waited fifteen minutes, then made unavailing inquiries34. Searching in all directions, we shouted Jatinda's name with the urgency of fright. But he had faded into the dark unknown surrounding the little station.
I was completely unnerved, shocked to a peculiar35 numbness36. That God would countenance37 this depressing episode! The romantic occasion of my first carefully-planned flight after Him was cruelly marred39.
"Amar, we must return home." I was weeping like a child. "Jatinda's callous40 departure is an ill omen41. This trip is doomed42 to failure."
"Is this your love for the Lord? Can't you stand the little test of a treacherous43 companion?"
Through Amar's suggestion of a divine test, my heart steadied itself. We refreshed ourselves with famous Burdwan sweetmeats, sitabhog (food for the goddess) and motichur (nuggets of sweet pearl). In a few hours, we entrained for Hardwar, via Bareilly. Changing trains at Moghul Serai, we discussed a vital matter as we waited on the platform.
"Amar, we may soon be closely questioned by railroad officials. I am not underrating my brother's ingenuity44! No matter what the outcome, I will not speak untruth."
"All I ask of you, Mukunda, is to keep still. Don't laugh or grin while I am talking."
At this moment, a European station agent accosted45 me. He waved a telegram whose import I immediately grasped.
"Are you running away from home in anger?"
"No!" I was glad his choice of words permitted me to make emphatic47 reply. Not anger but "divinest melancholy48" was responsible, I knew, for my unconventional behavior.
The official then turned to Amar. The duel49 of wits that followed hardly permitted me to maintain the counseled stoic50 gravity.
"Where is the third boy?" The man injected a full ring of authority into his voice. "Come on; speak the truth!"
"Sir, I notice you are wearing eyeglasses. Can't you see that we are only two?" Amar smiled impudently51. "I am not a magician; I can't conjure52 up a third companion."
The official, noticeably disconcerted by this impertinence, sought a new field of attack.
"What is your name?"
"What is your friend's name?"
"I call him Thompson."
By this time my inward mirth had reached a zenith; I unceremoniously made for the train, whistling for departure. Amar followed with the official, who was credulous54 and obliging enough to put us into a European compartment55. It evidently pained him to think of two half- English boys traveling in the section allotted56 to natives. After his polite exit, I lay back on the seat and laughed uncontrollably. My friend wore an expression of blithe57 satisfaction at having outwitted a veteran European official.
On the platform I had contrived58 to read the telegram. From my brother, it went thus: "Three Bengali boys in English clothes running away from home toward Hardwar via Moghul Serai. Please detain them until my arrival. Ample reward for your services."
"Amar, I told you not to leave marked timetables in your home." My glance was reproachful. "Brother must have found one there."
My friend sheepishly acknowledged the thrust. We halted briefly59 in Bareilly, where Dwarka Prasad awaited us with a telegram from Ananta. My old friend tried valiantly60 to detain us; I convinced him that our flight had not been undertaken lightly. As on a previous occasion, Dwarka refused my invitation to set forth61 to the Himalayas.
While our train stood in a station that night, and I was half asleep, Amar was awakened62 by another questioning official. He, too, fell a victim to the hybrid63 charms of "Thomas" and "Thompson." The train bore us triumphantly64 into a dawn arrival at Hardwar. The majestic65 mountains loomed66 invitingly67 in the distance. We dashed through the station and entered the freedom of city crowds. Our first act was to change into native costume, as Ananta had somehow penetrated68 our European disguise. A premonition of capture weighed on my mind.
Deeming it advisable to leave Hardwar at once, we bought tickets to proceed north to Rishikesh, a soil long hallowed by feet of many masters. I had already boarded the train, while Amar lagged on the platform. He was brought to an abrupt69 halt by a shout from a policeman. Our unwelcome guardian70 escorted us to a station bungalow71 and took charge of our money. He explained courteously72 that it was his duty to hold us until my elder brother arrived.
Learning that the truants73' destination had been the Himalayas, the officer related a strange story.
"I see you are crazy about saints! You will never meet a greater man of God than the one I saw only yesterday. My brother officer and I first encountered him five days ago. We were patrolling by the Ganges, on a sharp lookout74 for a certain murderer. Our instructions were to capture him, alive or dead. He was known to be masquerading as a sadhu in order to rob pilgrims. A short way before us, we spied a figure which resembled the description of the criminal. He ignored our command to stop; we ran to overpower him. Approaching his back, I wielded75 my ax with tremendous force; the man's right arm was severed76 almost completely from his body.
"Without outcry or any glance at the ghastly wound, the stranger astonishingly continued his swift pace. As we jumped in front of him, he spoke77 quietly.
"'I am not the murderer you are seeking.'
"I was deeply mortified78 to see I had injured the person of a divine- looking sage79. Prostrating80 myself at his feet, I implored81 his pardon, and offered my turban-cloth to staunch the heavy spurts82 of blood.
"'Son, that was just an understandable mistake on your part.' The saint regarded me kindly83. 'Run along, and don't reproach yourself. The Beloved Mother is taking care of me.' He pushed his dangling84 arm into its stump85 and lo! it adhered; the blood inexplicably86 ceased to flow.
"'Come to me under yonder tree in three days and you will find me fully38 healed. Thus you will feel no remorse87.'
"Yesterday my brother officer and I went eagerly to the designated spot. The sadhu was there and allowed us to examine his arm. It bore no scar or trace of hurt!
"'I am going via Rishikesh to the Himalayan solitudes88.' He blessed us as he departed quickly. I feel that my life has been uplifted through his sanctity."
The officer concluded with a pious89 ejaculation; his experience had obviously moved him beyond his usual depths. With an impressive gesture, he handed me a printed clipping about the miracle. In the usual garbled90 manner of the sensational91 type of newspaper (not missing, alas92! even in India), the reporter's version was slightly exaggerated: it indicated that the sadhu had been almost decapitated!
Amar and I lamented93 that we had missed the great yogi who could forgive his persecutor94 in such a Christlike way. India, materially poor for the last two centuries, yet has an inexhaustible fund of divine wealth; spiritual "skyscrapers95" may occasionally be encountered by the wayside, even by worldly men like this policeman.
We thanked the officer for relieving our tedium96 with his marvelous story. He was probably intimating that he was more fortunate than we: he had met an illumined saint without effort; our earnest search had ended, not at the feet of a master, but in a coarse police station!
So near the Himalayas and yet, in our captivity97, so far, I told Amar I felt doubly impelled98 to seek freedom.
"Let us slip away when opportunity offers. We can go on foot to holy Rishikesh." I smiled encouragingly.
But my companion had turned pessimist99 as soon as the stalwart prop100 of our money had been taken from us.
"If we started a trek101 over such dangerous jungle land, we should finish, not in the city of saints, but in the stomachs of tigers!"
Ananta and Amar's brother arrived after three days. Amar greeted his relative with affectionate relief. I was unreconciled; Ananta got no more from me than a severe upbraiding102.
"I understand how you feel." My brother spoke soothingly103. "All I ask of you is to accompany me to Benares to meet a certain saint, and go on to Calcutta to visit your grieving father for a few days. Then you can resume your search here for a master."
Amar entered the conversation at this point to disclaim104 any intention of returning to Hardwar with me. He was enjoying the familial warmth. But I knew I would never abandon the quest for my guru.
Our party entrained for Benares. There I had a singular and instant response to my prayers.
A clever scheme had been prearranged by Ananta. Before seeing me at Hardwar, he had stopped in Benares to ask a certain scriptural authority to interview me later. Both the pundit105 and his son had promised to undertake my dissuasion106 from the path of a sannyasi . 4-1
Ananta took me to their home. The son, a young man of ebullient107 manner, greeted me in the courtyard. He engaged me in a lengthy108 philosophic109 discourse110. Professing111 to have a clairvoyant112 knowledge of my future, he discountenanced my idea of being a monk113.
"You will meet continual misfortune, and be unable to find God, if you insist on deserting your ordinary responsibilities! You cannot work out your past karma 4-2 without worldly experiences."
Krishna's immortal114 words rose to my lips in reply: "'Even he with the worst of karma who ceaselessly meditates115 on Me quickly loses the effects of his past bad actions. Becoming a high-souled being, he soon attains117 perennial118 peace. Arjuna, know this for certain: the devotee who puts his trust in Me never perishes!'" 4-3
But the forceful prognostications of the young man had slightly shaken my confidence. With all the fervor119 of my heart I prayed silently to God:
"Please solve my bewilderment and answer me, right here and now, if Thou dost desire me to lead the life of a renunciate or a worldly man!"
I noticed a sadhu of noble countenance standing120 just outside the compound of the pundit's house. Evidently he had overheard the spirited conversation between the self-styled clairvoyant and myself, for the stranger called me to his side. I felt a tremendous power flowing from his calm eyes.
"Son, don't listen to that ignoramus. In response to your prayer, the Lord tells me to assure you that your sole path in this life is that of the renunciate."
"Come away from that man!" The "ignoramus" was calling me from the courtyard. My saintly guide raised his hand in blessing123 and slowly departed.
"That sadhu is just as crazy as you are." It was the hoary-headed pundit who made this charming observation. He and his son were gazing at me lugubriously124. "I heard that he too has left his home in a vague search for God."
I turned away. To Ananta I remarked that I would not engage in further discussion with our hosts. My brother agreed to an immediate46 departure; we soon entrained for Calcutta.
ananta
I stand behind my elder brother, Ananta.
festival
Last Solstice Festival celebrated125 by Sri Yukteswar, December, 1935. My Guru is seated in the center; I am at his right, in the large courtyard of his hermitage in Serampore.
"Mr. Detective, how did you discover I had fled with two companions?" I vented126 my lively curiosity to Ananta during our homeward journey. He smiled mischievously127.
"At your school, I found that Amar had left his classroom and had not returned. I went to his home the next morning and unearthed128 a marked timetable. Amar's father was just leaving by carriage and was talking to the coachman.
"'My son will not ride with me to his school this morning. He has disappeared!' the father moaned.
"'I heard from a brother coachman that your son and two others, dressed in European suits, boarded the train at Howrah Station,' the man stated. 'They made a present of their leather shoes to the cab driver.'
"Thus I had three clues-the timetable, the trio of boys, and the English clothing."
I was listening to Ananta's disclosures with mingled129 mirth and vexation. Our generosity130 to the coachman had been slightly misplaced!
"Of course I rushed to send telegrams to station officials in all the cities which Amar had underlined in the timetable. He had checked Bareilly, so I wired your friend Dwarka there. After inquiries in our Calcutta neighborhood, I learned that cousin Jatinda had been absent one night but had arrived home the following morning in European garb. I sought him out and invited him to dinner. He accepted, quite disarmed131 by my friendly manner. On the way I led him unsuspectingly to a police station. He was surrounded by several officers whom I had previously132 selected for their ferocious133 appearance. Under their formidable gaze, Jatinda agreed to account for his mysterious conduct.
"'I started for the Himalayas in a buoyant spiritual mood,' he explained. 'Inspiration filled me at the prospect of meeting the masters. But as soon as Mukunda said, "During our ecstasies134 in the Himalayan caves, tigers will be spellbound and sit around us like tame pussies," my spirits froze; beads of perspiration135 formed on my brow. "What then?" I thought. "If the vicious nature of the tigers be not changed through the power of our spiritual trance, shall they treat us with the kindness of house cats?" In my mind's eye, I already saw myself the compulsory136 inmate137 of some tiger's stomach-entering there not at once with the whole body, but by installments138 of its several parts!'"
My anger at Jatinda's vanishment was evaporated in laughter. The hilarious139 sequel on the train was worth all the anguish140 he had caused me. I must confess to a slight feeling of satisfaction: Jatinda too had not escaped an encounter with the police!
"Ananta, 4-4 you are a born sleuthhound!" My glance of amusement was not without some exasperation141. "And I shall tell Jatinda I am glad he was prompted by no mood of treachery, as it appeared, but only by the prudent142 instinct of self-preservation!"
At home in Calcutta, Father touchingly143 requested me to curb144 my roving feet until, at least, the completion of my high school studies. In my absence, he had lovingly hatched a plot by arranging for a saintly pundit, Swami Kebalananda, 4-5 to come regularly to the house.
"The sage will be your Sanskrit tutor," my parent announced confidently.
Father hoped to satisfy my religious yearnings by instructions from a learned philosopher. But the tables were subtly turned: my new teacher, far from offering intellectual aridities, fanned the embers of my God-aspiration. Unknown to Father, Swami Kebalananda was an exalted145 disciple146 of Lahiri Mahasaya. The peerless guru had possessed thousands of disciples147, silently drawn148 to him by the irresistibility149 of his divine magnetism. I learned later that Lahiri Mahasaya had often characterized Kebalananda as rishi or illumined sage.
Luxuriant curls framed my tutor's handsome face. His dark eyes were guileless, with the transparency of a child's. All the movements of his slight body were marked by a restful deliberation. Ever gentle and loving, he was firmly established in the infinite consciousness. Many of our happy hours together were spent in deep Kriya meditation10.
Kebalananda was a noted150 authority on the ancient shastras or sacred books: his erudition had earned him the title of "Shastri Mahasaya," by which he was usually addressed. But my progress in Sanskrit scholarship was unnoteworthy. I sought every opportunity to forsake151 prosaic152 grammar and to talk of yoga and Lahiri Mahasaya. My tutor obliged me one day by telling me something of his own life with the master.
"Rarely fortunate, I was able to remain near Lahiri Mahasaya for ten years. His Benares home was my nightly goal of pilgrimage. The guru was always present in a small front parlor153 on the first floor. As he sat in lotus posture154 on a backless wooden seat, his disciples garlanded him in a semicircle. His eyes sparkled and danced with the joy of the Divine. They were ever half closed, peering through the inner telescopic orb155 into a sphere of eternal bliss156. He seldom spoke at length. Occasionally his gaze would focus on a student in need of help; healing words poured then like an avalanche157 of light.
"An indescribable peace blossomed within me at the master's glance. I was permeated158 with his fragrance159, as though from a lotus of infinity160. To be with him, even without exchanging a word for days, was experience which changed my entire being. If any invisible barrier rose in the path of my concentration, I would meditate116 at the guru's feet. There the most tenuous161 states came easily within my grasp. Such perceptions eluded162 me in the presence of lesser163 teachers. The master was a living temple of God whose secret doors were open to all disciples through devotion.
"Lahiri Mahasaya was no bookish interpreter of the scriptures164. Effortlessly he dipped into the 'divine library.' Foam166 of words and spray of thoughts gushed167 from the fountain of his omniscience168. He had the wondrous169 clavis which unlocked the profound philosophical170 science embedded171 ages ago in the Vedas. 4-6 If asked to explain the different planes of consciousness mentioned in the ancient texts, he would smilingly assent172.
"'I will undergo those states, and presently tell you what I perceive.' He was thus diametrically unlike the teachers who commit scripture165 to memory and then give forth unrealized abstractions.
"'Please expound173 the holy stanzas174 as the meaning occurs to you.' The taciturn guru often gave this instruction to a near-by disciple. 'I will guide your thoughts, that the right interpretation175 be uttered.' In this way many of Lahiri Mahasaya's perceptions came to be recorded, with voluminous commentaries by various students.
"The master never counseled slavish belief. 'Words are only shells,' he said. 'Win conviction of God's presence through your own joyous176 contact in meditation.'
"No matter what the disciple's problem, the guru advised Kriya Yoga for its solution.
"'The yogic key will not lose its efficiency when I am no longer present in the body to guide you. This technique cannot be bound, filed, and forgotten, in the manner of theoretical inspirations. Continue ceaselessly on your path to liberation through Kriya, whose power lies in practice.'
"I myself consider Kriya the most effective device of salvation177 through self-effort ever to be evolved in man's search for the Infinite." Kebalananda concluded with this earnest testimony178. "Through its use, the omnipotent179 God, hidden in all men, became visibly incarnated180 in the flesh of Lahiri Mahasaya and a number of his disciples."
A Christlike miracle by Lahiri Mahasaya took place in Kebalananda's presence. My saintly tutor recounted the story one day, his eyes remote from the Sanskrit texts before us.
"A blind disciple, Ramu, aroused my active pity. Should he have no light in his eyes, when he faithfully served our master, in whom the Divine was fully blazing? One morning I sought to speak to Ramu, but he sat for patient hours fanning the guru with a hand-made palm-leaf punkha. When the devotee finally left the room, I followed him.
"'Ramu, how long have you been blind?'
"'From my birth, sir! Never have my eyes been blessed with a glimpse of the sun.'
"'Our omnipotent guru can help you. Please make a supplication181.'
"The following day Ramu diffidently approached Lahiri Mahasaya. The disciple felt almost ashamed to ask that physical wealth be added to his spiritual superabundance.
"'Master, the Illuminator182 of the cosmos183 is in you. I pray you to bring His light into my eyes, that I perceive the sun's lesser glow.'
"'Sir, the Infinite One within you can certainly heal.'
"'That is indeed different, Ramu. God's limit is nowhere! He who ignites the stars and the cells of flesh with mysterious life- effulgence185 can surely bring luster186 of vision into your eyes.'
"The master touched Ramu's forehead at the point between the eyebrows187. 4-7 "'Keep your mind concentrated there, and frequently chant the name of the prophet Rama 4-8 for seven days. The splendor188 of the sun shall have a special dawn for you.'
"Lo! in one week it was so. For the first time, Ramu beheld189 the fair face of nature. The Omniscient190 One had unerringly directed his disciple to repeat the name of Rama, adored by him above all other saints. Ramu's faith was the devotionally ploughed soil in which the guru's powerful seed of permanent healing sprouted191." Kebalananda was silent for a moment, then paid a further tribute to his guru.
"It was evident in all miracles performed by Lahiri Mahasaya that he never allowed the ego-principle 4-9 to consider itself a causative force. By perfection of resistless surrender, the master enabled the Prime Healing Power to flow freely through him.
"The numerous bodies which were spectacularly healed through Lahiri Mahasaya eventually had to feed the flames of cremation192. But the silent spiritual awakenings he effected, the Christlike disciples he fashioned, are his imperishable miracles."
I never became a Sanskrit scholar; Kebalananda taught me a diviner syntax.
4-1: Literally, "renunciate." From Sanskrit verb roots, "to cast aside."
4-2: Effects of past actions, in this or a former life; from Sanskrit kri, "to do."
4-3: Bhagavad Gita, IX, 30-31. Krishna was the greatest prophet of India; Arjuna was his foremost disciple.
4-4: I always addressed him as Ananta-da. Da is a respectful suffix193 which the eldest194 brother in an Indian family receives from junior brothers and sisters.
4-5: At the time of our meeting, Kebalananda had not yet joined the Swami Order and was generally called "Shastri Mahasaya." To avoid confusion with the name of Lahiri Mahasaya and of Master Mahasaya (chapter 9), I am referring to my Sanskrit tutor only by his later monastic name of Swami Kebalananda. His biography has been recently published in Bengali. Born in the Khulna district of Bengal in 1863, Kebalananda gave up his body in Benares at the age of sixty-eight. His family name was Ashutosh Chatterji.
4-6: The ancient four Vedas comprise over 100 extant canonical195 books. Emerson paid the following tribute in his Journal to Vedic thought: "It is sublime196 as heat and night and a breathless ocean. It contains every religious sentiment, all the grand ethics197 which visit in turn each noble poetic198 mind. . . . It is of no use to put away the book; if I trust myself in the woods or in a boat upon the pond, Nature makes a Brahmin of me presently: eternal necessity, eternal compensation, unfathomable power, unbroken silence. . . . This is her creed199. Peace, she saith to me, and purity and absolute abandonment- these panaceas200 expiate201 all sin and bring you to the beatitude of the Eight Gods."
4-7: The seat of the "single" or spiritual eye. At death the consciousness of man is usually drawn to this holy spot, accounting202 for the upraised eyes found in the dead.
4-9: Ahankara, egoism; literally, "I do." The root cause of dualism or illusion of maya, whereby the subject (ego) appears as object; the creatures imagine themselves to be creators.
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trifling
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| adj.微不足道的；没什么价值的 | |
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pretext
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| n.借口，托词 | |
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vigilant
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| adj.警觉的，警戒的，警惕的 | |
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determined
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| adj.坚定的；有决心的 | |
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amulet
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| n.护身符 | |
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yeast
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| n.酵母；酵母片；泡沫；v.发酵；起泡沫 | |
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permanently
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| adv.永恒地，永久地，固定不变地 | |
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attic
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| n.顶楼，屋顶室 | |
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meditations
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| 默想( meditation的名词复数 )； 默念； 沉思； 冥想 | |
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meditation
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| n.熟虑，（尤指宗教的）默想，沉思，（pl.）冥想录 | |
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memorable
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| adj.值得回忆的，难忘的，特别的，显著的 | |
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beads
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| n.（空心）小珠子( bead的名词复数 )；水珠；珠子项链 | |
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retrieving
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| n.检索（过程），取还v.取回( retrieve的现在分词 )；恢复；寻回；检索（储存的信息） | |
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conspiratorial
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| adj.阴谋的，阴谋者的 | |
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garb
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| n.服装，装束 | |
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longing
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| n.（for）渴望 | |
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camouflaged
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| v.隐蔽( camouflage的过去式和过去分词 )；掩盖；伪装，掩饰 | |
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elation
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| n.兴高采烈，洋洋得意 | |
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possessed
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slaughter
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| n.屠杀，屠宰；vt.屠杀，宰杀 | |
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straps
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| n.带子( strap的名词复数 )；挎带；肩带；背带v.用皮带捆扎( strap的第三人称单数 )；用皮带抽打；包扎；给…打绷带 | |
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utterance
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anticipations
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| 预期( anticipation的名词复数 )； 预测； （信托财产收益的）预支； 预期的事物 | |
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initiated
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magnetism
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meek
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| adj.温顺的，逆来顺受的 | |
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caresses
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| 爱抚，抚摸( caress的名词复数 ) | |
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28
prospect
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| n.前景，前途；景色，视野 | |
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29
metaphorically
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| adv. 用比喻地 | |
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30
literally
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| adv.照字面意义，逐字地；确实 | |
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31
averted
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| 防止，避免( avert的过去式和过去分词 )； 转移 | |
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32
scampering
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| v.蹦蹦跳跳地跑，惊惶奔跑( scamper的现在分词 ) | |
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33
surmise
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| v./n.猜想，推测 | |
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34
inquiries
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| n.调查( inquiry的名词复数 )；疑问；探究；打听 | |
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35
peculiar
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| adj.古怪的，异常的；特殊的，特有的 | |
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36
numbness
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| n.无感觉，麻木，惊呆 | |
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37
countenance
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| n.脸色，面容；面部表情；vt.支持，赞同 | |
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38
fully
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| adv.完全地，全部地，彻底地；充分地 | |
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39
marred
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| adj. 被损毁, 污损的 | |
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40
callous
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| adj.无情的，冷淡的，硬结的，起老茧的 | |
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41
omen
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| n.征兆，预兆；vt.预示 | |
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42
doomed
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| 命定的 | |
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43
treacherous
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| adj.不可靠的，有暗藏的危险的；adj.背叛的，背信弃义的 | |
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44
ingenuity
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| n.别出心裁；善于发明创造 | |
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45
accosted
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| v.走过去跟…讲话( accost的过去式和过去分词 )；跟…搭讪；（乞丐等）上前向…乞讨；（妓女等）勾搭 | |
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46
immediate
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| adj.立即的；直接的，最接近的；紧靠的 | |
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47
emphatic
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| adj.强调的，着重的；无可置疑的，明显的 | |
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48
melancholy
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| n.忧郁，愁思；adj.令人感伤（沮丧）的，忧郁的 | |
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49
duel
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| n./v.决斗；(双方的)斗争 | |
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50
stoic
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| n.坚忍克己之人，禁欲主义者 | |
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51
impudently
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52
conjure
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| v.恳求，祈求；变魔术，变戏法 | |
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53
Christian
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| adj.基督教徒的；n.基督教徒 | |
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54
credulous
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| adj.轻信的，易信的 | |
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55
compartment
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|
| n.卧车包房，隔间；分隔的空间 | |
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56
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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57
blithe
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| adj.快乐的，无忧无虑的 | |
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58
contrived
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|
| adj.不自然的，做作的；虚构的 | |
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59
briefly
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| adv.简单地，简短地 | |
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60
valiantly
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|
| adv.勇敢地，英勇地；雄赳赳 | |
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61
forth
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| adv.向前；向外，往外 | |
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62
awakened
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|
| v.（使）醒( awaken的过去式和过去分词 )；（使）觉醒；弄醒；（使）意识到 | |
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63
hybrid
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| n.(动，植）杂种，混合物 | |
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64
triumphantly
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| ad.得意洋洋地；得胜地；成功地 | |
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65
majestic
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|
| adj.雄伟的，壮丽的，庄严的，威严的，崇高的 | |
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66
loomed
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|
| v.隐约出现，阴森地逼近( loom的过去式和过去分词 )；隐约出现，阴森地逼近 | |
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67
invitingly
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| adv. 动人地 | |
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68
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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69
abrupt
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| adj.突然的，意外的；唐突的，鲁莽的 | |
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70
guardian
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|
| n.监护人；守卫者，保护者 | |
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71
bungalow
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|
| n.平房，周围有阳台的木造小平房 | |
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72
courteously
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| adv.有礼貌地，亲切地 | |
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73
truants
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|
| n.旷课的小学生( truant的名词复数 )；逃学生；逃避责任者；懒散的人 | |
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74
lookout
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| n.注意，前途，瞭望台 | |
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75
wielded
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| 手持着使用（武器、工具等）( wield的过去式和过去分词 )； 具有； 运用（权力）； 施加（影响） | |
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76
severed
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| v.切断，断绝( sever的过去式和过去分词 )；断，裂 | |
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77
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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78
mortified
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|
| v.使受辱( mortify的过去式和过去分词 )；伤害（人的感情）；克制；抑制（肉体、情感等） | |
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79
sage
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|
| n.圣人，哲人；adj.贤明的，明智的 | |
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80
prostrating
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|
| v.使俯伏，使拜倒( prostrate的现在分词 )；（指疾病、天气等）使某人无能为力 | |
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81
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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82
spurts
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| 短暂而突然的活动或努力( spurt的名词复数 )； 突然奋起 | |
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83
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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84
dangling
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|
| 悬吊着( dangle的现在分词 )； 摆动不定； 用某事物诱惑…； 吊胃口 | |
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85
stump
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|
| n.残株，烟蒂，讲演台；v.砍断，蹒跚而走 | |
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86
inexplicably
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|
| adv.无法说明地，难以理解地，令人难以理解的是 | |
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87
remorse
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|
| n.痛恨，悔恨，自责 | |
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88
solitudes
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|
| 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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89
pious
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|
| adj.虔诚的；道貌岸然的 | |
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90
garbled
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|
| adj.（指信息）混乱的，引起误解的v.对（事实）歪曲，对（文章等）断章取义，窜改( garble的过去式和过去分词 ) | |
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91
sensational
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|
| adj.使人感动的，非常好的，轰动的，耸人听闻的 | |
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92
alas
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| int.唉(表示悲伤、忧愁、恐惧等) | |
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93
lamented
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|
| adj.被哀悼的，令人遗憾的v.（为…）哀悼，痛哭，悲伤( lament的过去式和过去分词 ) | |
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94
persecutor
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|
| n. 迫害者 | |
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95
skyscrapers
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| n.摩天大楼 | |
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96
tedium
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|
| n.单调；烦闷 | |
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97
captivity
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|
| n.囚禁；被俘；束缚 | |
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98
impelled
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| v.推动、推进或敦促某人做某事( impel的过去式和过去分词 ) | |
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99
pessimist
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|
| n.悲观者；悲观主义者；厌世 | |
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100
prop
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| vt.支撑；n.支柱，支撑物；支持者，靠山 | |
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101
trek
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| vi.作长途艰辛的旅行；n.长途艰苦的旅行 | |
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102
upbraiding
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|
| adj.& n.谴责（的）v.责备，申斥，谴责( upbraid的现在分词 ) | |
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103
soothingly
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|
| adv.抚慰地，安慰地；镇痛地 | |
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104
disclaim
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| v.放弃权利，拒绝承认 | |
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105
pundit
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| n.博学之人；权威 | |
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106
dissuasion
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|
| n.劝止；谏言 | |
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107
ebullient
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|
| adj.兴高采烈的，奔放的 | |
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108
lengthy
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| adj.漫长的，冗长的 | |
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109
philosophic
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| adj.哲学的，贤明的 | |
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110
discourse
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| n.论文，演说；谈话；话语；vi.讲述，著述 | |
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111
professing
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| 声称( profess的现在分词 )； 宣称； 公开表明； 信奉 | |
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112
clairvoyant
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| adj.有预见的；n.有预见的人 | |
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113
monk
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| n.和尚，僧侣，修道士 | |
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114
immortal
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| adj.不朽的；永生的，不死的；神的 | |
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115
meditates
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| 深思，沉思，冥想( meditate的第三人称单数 )； 内心策划，考虑 | |
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116
meditate
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| v.想，考虑，（尤指宗教上的）沉思，冥想 | |
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117
attains
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| （通常经过努力）实现( attain的第三人称单数 )； 达到； 获得； 达到（某年龄、水平、状况） | |
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118
perennial
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| adj.终年的；长久的 | |
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119
fervor
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| n.热诚；热心；炽热 | |
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120
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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121
astonishment
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| n.惊奇，惊异 | |
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122
gratitude
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| adj.感激，感谢 | |
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123
blessing
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| n.祈神赐福；祷告；祝福，祝愿 | |
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124
lugubriously
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125
celebrated
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| adj.有名的，声誉卓著的 | |
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126
vented
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| 表达，发泄（感情，尤指愤怒）( vent的过去式和过去分词 ) | |
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127
mischievously
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| adv.有害地；淘气地 | |
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128
unearthed
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| 出土的（考古） | |
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129
mingled
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| 混合，混入( mingle的过去式和过去分词 )； 混进，与…交往[联系] | |
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130
generosity
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| n.大度，慷慨，慷慨的行为 | |
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131
disarmed
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| v.裁军( disarm的过去式和过去分词 )；使息怒 | |
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132
previously
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| adv.以前，先前（地） | |
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133
ferocious
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| adj.凶猛的，残暴的，极度的，十分强烈的 | |
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134
ecstasies
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| 狂喜( ecstasy的名词复数 )； 出神； 入迷； 迷幻药 | |
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135
perspiration
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| n.汗水；出汗 | |
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136
compulsory
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| n.强制的，必修的；规定的，义务的 | |
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137
inmate
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| n.被收容者；(房屋等的)居住人；住院人 | |
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138
installments
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| 部分( installment的名词复数 ) | |
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139
hilarious
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| adj.充满笑声的，欢闹的；[反]depressed | |
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140
anguish
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| n.(尤指心灵上的)极度痛苦，烦恼 | |
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141
exasperation
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| n.愤慨 | |
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142
prudent
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| adj.谨慎的，有远见的，精打细算的 | |
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143
touchingly
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| adv.令人同情地，感人地，动人地 | |
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144
curb
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| n.场外证券市场，场外交易；vt.制止，抑制 | |
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145
exalted
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| adj.(地位等)高的，崇高的；尊贵的，高尚的 | |
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146
disciple
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| n.信徒，门徒，追随者 | |
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147
disciples
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|
| n.信徒( disciple的名词复数 )；门徒；耶稣的信徒；（尤指）耶稣十二门徒之一 | |
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148
drawn
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| v.拖，拉，拔出；adj.憔悴的，紧张的 | |
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149
irresistibility
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| n.不能抵抗，难敌 | |
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150
noted
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| adj.著名的，知名的 | |
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151
forsake
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| vt.遗弃，抛弃；舍弃，放弃 | |
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152
prosaic
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| adj.单调的，无趣的 | |
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153
parlor
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| n.店铺，营业室；会客室，客厅 | |
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154
posture
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| n.姿势，姿态，心态，态度；v.作出某种姿势 | |
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155
orb
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| n.太阳；星球；v.弄圆；成球形 | |
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156
bliss
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| n.狂喜，福佑，天赐的福 | |
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157
avalanche
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| n.雪崩，大量涌来 | |
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158
permeated
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| 弥漫( permeate的过去式和过去分词 )； 遍布； 渗入； 渗透 | |
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159
fragrance
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| n.芬芳，香味，香气 | |
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160
infinity
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| n.无限，无穷，大量 | |
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161
tenuous
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| adj.细薄的，稀薄的，空洞的 | |
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162
eluded
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| v.（尤指机敏地）避开( elude的过去式和过去分词 )；逃避；躲避；使达不到 | |
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163
lesser
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| adj.次要的，较小的；adv.较小地，较少地 | |
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164
scriptures
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| 经文，圣典( scripture的名词复数 )； 经典 | |
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165
scripture
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| n.经文，圣书，手稿；Scripture:(常用复数)《圣经》，《圣经》中的一段 | |
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166
foam
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| v./n.泡沫，起泡沫 | |
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167
gushed
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| v.喷，涌( gush的过去式和过去分词 )；滔滔不绝地说话 | |
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168
omniscience
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| n.全知，全知者，上帝 | |
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169
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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170
philosophical
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| adj.哲学家的，哲学上的，达观的 | |
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171
embedded
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| a.扎牢的 | |
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172
assent
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| v.批准，认可；n.批准，认可 | |
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173
expound
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| v.详述；解释；阐述 | |
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174
stanzas
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| 节，段( stanza的名词复数 ) | |
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175
interpretation
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| n.解释，说明，描述；艺术处理 | |
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176
joyous
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| adj.充满快乐的；令人高兴的 | |
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177
salvation
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| n.（尤指基督）救世，超度，拯救，解困 | |
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178
testimony
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| n.证词；见证，证明 | |
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179
omnipotent
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| adj.全能的，万能的 | |
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180
incarnated
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| v.赋予（思想、精神等）以人的形体( incarnate的过去式和过去分词 )；使人格化；体现；使具体化 | |
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181
supplication
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| n.恳求，祈愿，哀求 | |
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182
illuminator
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| n.照明者 | |
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183
cosmos
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| n.宇宙；秩序，和谐 | |
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184
connived
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| v.密谋 ( connive的过去式和过去分词 )；搞阴谋；默许；纵容 | |
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185
effulgence
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| n.光辉 | |
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186
luster
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| n.光辉；光泽，光亮；荣誉 | |
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187
eyebrows
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| 眉毛( eyebrow的名词复数 ) | |
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188
splendor
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| n.光彩；壮丽，华丽；显赫，辉煌 | |
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189
beheld
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| v.看，注视( behold的过去式和过去分词 )；瞧；看呀；（叙述中用于引出某人意外的出现）哎哟 | |
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190
omniscient
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| adj.无所不知的；博识的 | |
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191
sprouted
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| v.发芽( sprout的过去式和过去分词 )；抽芽；出现；（使）涌现出 | |
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192
cremation
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| n.火葬，火化 | |
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193
suffix
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| n.后缀；vt.添后缀 | |
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194
eldest
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| adj.最年长的，最年老的 | |
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195
canonical
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| n.权威的；典型的 | |
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196
sublime
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| adj.崇高的，伟大的；极度的，不顾后果的 | |
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197
ethics
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| n.伦理学；伦理观，道德标准 | |
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198
poetic
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| adj.富有诗意的，有诗人气质的，善于抒情的 | |
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199
creed
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| n.信条；信念，纲领 | |
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200
panaceas
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| n.治百病的药，万灵药( panacea的名词复数 ) | |
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201
expiate
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| v.抵补，赎罪 | |
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202
accounting
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| n.会计，会计学，借贷对照表 | |
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203
epic
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| n.史诗，叙事诗；adj.史诗般的，壮丽的 | |
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