"To every thing there is a season, and a time to every purpose under the heaven."
I did not have this wisdom of Solomon to comfort me; I gazed searchingly about me, on any excursion from home, for the face of my destined1 guru. But my path did not cross his own until after the completion of my high school studies.
Two years elapsed between my flight with Amar toward the Himalayas, and the great day of Sri Yukteswar's arrival into my life. During that interim2 I met a number of sages-the "Perfume Saint," the "Tiger Swami," Nagendra Nath Bhaduri, Master Mahasaya, and the famous Bengali scientist, Jagadis Chandra Bose.
"God is simple. Everything else is complex. Do not seek absolute values in the relative world of nature."
These philosophical6 finalities gently entered my ear as I stood silently before a temple image of Kali. Turning, I confronted a tall man whose garb7, or lack of it, revealed him a wandering sadhu.
"You have indeed penetrated8 the bewilderment of my thoughts!" I smiled gratefully. "The confusion of benign9 and terrible aspects in nature, as symbolized11 by Kali, 5-1 has puzzled wiser heads than mine!"
"Few there be who solve her mystery! Good and evil is the challenging riddle12 which life places sphinxlike before every intelligence. Attempting no solution, most men pay forfeit13 with their lives, penalty now even as in the days of Thebes. Here and there, a towering lonely figure never cries defeat. From the maya 5-2 of duality he plucks the cleaveless truth of unity14."
"You speak with conviction, sir."
"I have long exercised an honest introspection, the exquisitely15 painful approach to wisdom. Self-scrutiny, relentless16 observance of one's thoughts, is a stark17 and shattering experience. It pulverizes18 the stoutest19 ego20. But true self-analysis mathematically operates to produce seers. The way of 'self-expression,' individual acknowledgments, results in egotists, sure of the right to their private interpretations21 of God and the universe."
"Truth humbly22 retires, no doubt, before such arrogant23 originality24." I was enjoying the discussion.
"Man can understand no eternal verity25 until he has freed himself from pretensions26. The human mind, bared to a centuried slime, is teeming27 with repulsive28 life of countless29 world-delusions. Struggles of the battlefields pale into insignificance30 here, when man first contends with inward enemies! No mortal foes31 these, to be overcome by harrowing array of might! Omnipresent, unresting, pursuing man even in sleep, subtly equipped with a miasmic32 weapon, these soldiers of ignorant lusts33 seek to slay34 us all. Thoughtless is the man who buries his ideals, surrendering to the common fate. Can he seem other than impotent, wooden, ignominious35?"
"Respected Sir, have you no sympathy for the bewildered masses?"
"To love both the invisible God, Repository of All Virtues37, and visible man, apparently38 possessed39 of none, is often baffling! But ingenuity40 is equal to the maze41. Inner research soon exposes a unity in all human minds-the stalwart kinship of selfish motive42. In one sense at least, the brotherhood43 of man stands revealed. An aghast humility44 follows this leveling discovery. It ripens45 into compassion46 for one's fellows, blind to the healing potencies47 of the soul awaiting exploration."
"The saints of every age, sir, have felt like yourself for the sorrows of the world."
"Only the shallow man loses responsiveness to the woes48 of others' lives, as he sinks into narrow suffering of his own." The SADHU'S austere49 face was noticeably softened50. "The one who practices a scalpel self-dissection will know an expansion of universal pity. Release is given him from the deafening51 demands of his ego. The love of God flowers on such soil. The creature finally turns to his Creator, if for no other reason than to ask in anguish52: 'Why, Lord, why?' By ignoble53 whips of pain, man is driven at last into the Infinite Presence, whose beauty alone should lure54 him."
The sage and I were present in Calcutta's Kalighat Temple, whither I had gone to view its famed magnificence. With a sweeping55 gesture, my chance companion dismissed the ornate dignity.
We strolled to the inviting58 sunshine at the entrance, where throngs59 of devotees were passing to and fro.
"You are young." The sage surveyed me thoughtfully. "India too is young. The ancient rishis 5-3 laid down ineradicable patterns of spiritual living. Their hoary60 dictums suffice for this day and land. Not outmoded, not unsophisticated against the guiles of materialism61, the disciplinary precepts62 mold India still. By millenniums-more than embarrassed scholars care to compute63!-the skeptic64 Time has validated65 Vedic worth. Take it for your heritage."
As I was reverently66 bidding farewell to the eloquent67 sadhu, he revealed a clairvoyant68 perception:
"After you leave here today, an unusual experience will come your way."
I quitted the temple precincts and wandered along aimlessly. Turning a corner, I ran into an old acquaintance-one of those long-winded fellows whose conversational69 powers ignore time and embrace eternity70.
"I will let you go in a very short while, if you will tell me all that has happened during the six years of our separation."
But he held me by the hand, forcing out tidbits of information. He was like a ravenous72 wolf, I thought in amusement; the longer I spoke73, the more hungrily he sniffed74 for news. Inwardly I petitioned the Goddess Kali to devise a graceful75 means of escape.
My companion left me abruptly76. I sighed with relief and doubled my pace, dreading77 any relapse into the garrulous78 fever. Hearing rapid footsteps behind me, I quickened my speed. I dared not look back. But with a bound, the youth rejoined me, jovially79 clasping my shoulder.
"I forgot to tell you of Gandha Baba (Perfume Saint), who is gracing yonder house." He pointed80 to a dwelling81 a few yards distant. "Do meet him; he is interesting. You may have an unusual experience. Good-by," and he actually left me.
The similarly worded prediction of the sadhu at Kalighat Temple flashed to my mind. Definitely intrigued82, I entered the house and was ushered83 into a commodious84 parlor85. A crowd of people were sitting, Orient-wise, here and there on a thick orange-colored carpet. An awed86 whisper reached my ear:
"Behold87 Gandha Baba on the leopard88 skin. He can give the natural perfume of any flower to a scentless90 one, or revive a wilted91 blossom, or make a person's skin exude92 delightful93 fragrance94."
I looked directly at the saint; his quick gaze rested on mine. He was plump and bearded, with dark skin and large, gleaming eyes.
"Son, I am glad to see you. Say what you want. Would you like some perfume?"
"What for?" I thought his remark rather childish.
"To experience the miraculous95 way of enjoying perfumes."
"Harnessing God to make odors?"
"What of it? God makes perfume anyway."
"Yes, but He fashions frail96 bottles of petals97 for fresh use and discard. Can you materialize flowers?"
"I materialize perfumes, little friend."
"I will permit them to keep their trade! My own purpose is to demonstrate the power of God."
"Sir, is it necessary to prove God? Isn't He performing miracles in everything, everywhere?"
"Yes, but we too should manifest some of His infinite creative variety."
"How long did it take to master your art?"
"Twelve years."
"For manufacturing scents98 by astral means! It seems, my honored saint, you have been wasting a dozen years for fragrances99 which you can obtain with a few rupees from a florist's shop."
"Perfumes fade with flowers."
"Perfumes fade with death. Why should I desire that which pleases the body only?"
"Mr. Philosopher, you please my mind. Now, stretch forth100 your right hand." He made a gesture of blessing101.
I was a few feet away from Gandha Baba; no one else was near enough to contact my body. I extended my hand, which the yogi did not touch.
"What perfume do you want?"
"Rose."
"Be it so."
To my great surprise, the charming fragrance of rose was wafted102 strongly from the center of my palm. I smilingly took a large white scentless flower from a near-by vase.
"Be it so."
A jasmine fragrance instantly shot from the petals. I thanked the wonder-worker and seated myself by one of his students. He informed me that Gandha Baba, whose proper name was Vishudhananda, had learned many astonishing yoga secrets from a master in Tibet. The Tibetan yogi, I was assured, had attained104 the age of over a thousand years.
"His disciple105 Gandha Baba does not always perform his perfume-feats in the simple verbal manner you have just witnessed." The student spoke with obvious pride in his master. "His procedure differs widely, to accord with diversity in temperaments106. He is marvelous! Many members of the Calcutta intelligentsia are among his followers107."
I inwardly resolved not to add myself to their number. A guru too literally108 "marvelous" was not to my liking109. With polite thanks to Gandha Baba, I departed. Sauntering home, I reflected on the three varied110 encounters the day had brought forth.
My sister Uma met me as I entered our Gurpar Road door.
Without a word, I motioned her to smell my hand.
"What an attractive rose fragrance! It is unusually strong!"
Thinking it was "strongly unusual," I silently placed the astrally scented112 blossom under her nostrils113.
"Oh, I love jasmine!" She seized the flower. A ludicrous bafflement passed over her face as she repeatedly sniffed the odor of jasmine from a type of flower she well knew to be scentless. Her reactions disarmed114 my suspicion that Gandha Baba had induced an auto-suggestive state whereby I alone could detect the fragrances.
Later I heard from a friend, Alakananda, that the "Perfume Saint" had a power which I wish were possessed by the starving millions of Asia and, today, of Europe as well.
"I was present with a hundred other guests at Gandha Baba's home in Burdwan," Alakananda told me. "It was a gala occasion. Because the yogi was reputed to have the power of extracting objects out of thin air, I laughingly requested him to materialize some out-of-season tangerines. Immediately the luchis 5-4 which were present on all the banana-leaf plates became puffed116 up. Each of the bread-envelopes proved to contain a peeled tangerine115. I bit into my own with some trepidation117, but found it delicious."
Years later I understood by inner realization118 how Gandha Baba accomplished119 his materializations. The method, alas120! is beyond the reach of the world's hungry hordes121.
The different sensory122 stimuli123 to which man reacts-tactual, visual, gustatory, auditory, and olfactory-are produced by vibratory variations in electrons and protons. The vibrations124 in turn are regulated by "lifetrons," subtle life forces or finer-than-atomic energies intelligently charged with the five distinctive125 sensory idea- substances.
Gandha Baba, tuning126 himself with the cosmic force by certain yogic practices, was able to guide the lifetrons to rearrange their vibratory structure and objectivize the desired result. His perfume, fruit and other miracles were actual materializations of mundane127 vibrations, and not inner sensations hypnotically produced. 5-5
Performances of miracles such as shown by the "Perfume Saint" are spectacular but spiritually useless. Having little purpose beyond entertainment, they are digressions from a serious search for God.
Hypnotism has been used by physicians in minor128 operations as a sort of psychical129 chloroform for persons who might be endangered by an anesthetic130. But a hypnotic state is harmful to those often subjected to it; a negative psychological effect ensues which in time deranges131 the brain cells. Hypnotism is trespass132 into the territory of another's consciousness. Its temporary phenomena133 have nothing in common with the miracles performed by men of divine realization. Awake in God, true saints effect changes in this dream-world by means of a will harmoniously134 attuned135 to the Creative Cosmic Dreamer.
Ostentatious display of unusual powers are decried136 by masters. The Persian mystic, Abu Said, once laughed at certain fakirs who were proud of their miraculous powers over water, air, and space.
"A frog is also at home in the water!" Abu Said pointed out in gentle scorn. "The crow and the vulture easily fly in the air; the Devil is simultaneously137 present in the East and in the West! A true man is he who dwells in righteousness among his fellow men, who buys and sells, yet is never for a single instant forgetful of God!" On another occasion the great Persian teacher gave his views on the religious life thus: "To lay aside what you have in your head (selfish desires and ambitions); to freely bestow138 what you have in your hand; and never to flinch139 from the blows of adversity!"
Neither the impartial140 sage at Kalighat Temple nor the Tibetan-trained yogi had satisfied my yearning141 for a guru. My heart needed no tutor for its recognitions, and cried its own "Bravos!" the more resoundingly because unoften summoned from silence. When I finally met my master, he taught me by sublimity142 of example alone the measure of a true man.
5-1: Kali represents the eternal principle in nature. She is traditionally pictured as a four-armed woman, standing143 on the form of the God Shiva or the Infinite, because nature or the phenomenal world is rooted in the Noumenon. The four arms symbolize10 cardinal144 attributes, two beneficent, two destructive, indicating the essential duality of matter or creation.
5-2: Cosmic illusion; literally, "the measurer." maya is the magical power in creation by which limitations and divisions are apparently present in the Immeasurable and Inseparable. Emerson wrote the following poem, to which he gave the title of maya:
Illusion works impenetrable, Weaving webs innumerable, Her gay pictures never fail, Crowd each other, veil on veil, Charmer who will be believed By man who thirsts to be deceived.
5-3: The rishis, literally "seers," were the authors of the Vedas in an indeterminable antiquity145..
5-4: Flat, round Indian bread..
5-5: Laymen146 scarcely realize the vast strides of twentieth-century science. Transmutation of metals and other alchemical dreams are seeing fulfillment every day in centers of scientific research over the world. The eminent147 French chemist, M. Georges Claude, performed "miracles" at Fontainebleau in 1928 before a scientific assemblage through his chemical knowledge of oxygen transformations148. His "magician's wand" was simple oxygen, bubbling in a tube on a table. The scientist "turned a handful of sand into precious stones, iron into a state resembling melted chocolate and, after depriving flowers of their tints149, turned them into the consistency150 of glass.
"M. Claude explained how the sea could be turned by oxygen transformations into many millions of pounds of horsepower; how water which boils is not necessarily burning; how little mounds151 of sand, by a single whiff of the oxygen blowpipe, could be changed into sapphires152, rubies153, and topazes; and he predicted the time when it will be possible for men to walk on the bottom of the ocean minus the diver's equipment. Finally the scientist amazed his onlookers154 by turning their faces black by taking the red out of the sun's rays."
This noted155 French scientist has produced liquid air by an expansion method in which he has been able to separate the various gases of the air, and has discovered various means of mechanical utilization156 of differences of temperature in sea water.
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1
destined
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| adj.命中注定的；(for)以…为目的地的 | |
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interim
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| adj.暂时的，临时的；n.间歇，过渡期间 | |
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sage
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| n.圣人，哲人；adj.贤明的，明智的 | |
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preambles
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| n.序( preamble的名词复数 )；绪言；（法令、文件等的）序文；前言 | |
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harmonious
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| adj.和睦的，调和的，和谐的，协调的 | |
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philosophical
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| adj.哲学家的，哲学上的，达观的 | |
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garb
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| n.服装，装束 | |
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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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benign
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| adj.善良的，慈祥的；良性的，无危险的 | |
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symbolize
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| vt.作为...的象征，用符号代表 | |
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symbolized
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| v.象征，作为…的象征( symbolize的过去式和过去分词 ) | |
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riddle
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| n.谜，谜语，粗筛；vt.解谜，给…出谜，筛，检查，鉴定，非难，充满于；vi.出谜 | |
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forfeit
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| vt.丧失；n.罚金，罚款，没收物 | |
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unity
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| n.团结，联合，统一；和睦，协调 | |
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exquisitely
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| adv.精致地；强烈地；剧烈地；异常地 | |
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relentless
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| adj.残酷的，不留情的，无怜悯心的 | |
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stark
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| adj.荒凉的；严酷的；完全的；adv.完全地 | |
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pulverizes
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| v.将…弄碎( pulverize的第三人称单数 )；将…弄成粉末或尘埃；摧毁；粉碎 | |
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stoutest
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| 粗壮的( stout的最高级 )； 结实的； 坚固的； 坚定的 | |
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ego
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| n.自我，自己，自尊 | |
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interpretations
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| n.解释( interpretation的名词复数 )；表演；演绎；理解 | |
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humbly
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| adv. 恭顺地，谦卑地 | |
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arrogant
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| adj.傲慢的，自大的 | |
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originality
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| n.创造力，独创性；新颖 | |
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verity
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| n.真实性 | |
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pretensions
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| 自称( pretension的名词复数 )； 自命不凡； 要求； 权力 | |
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teeming
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| adj.丰富的v.充满( teem的现在分词 )；到处都是；（指水、雨等）暴降；倾注 | |
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repulsive
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| adj.排斥的，使人反感的 | |
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countless
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| adj.无数的，多得不计其数的 | |
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insignificance
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| n.不重要；无价值；无意义 | |
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foes
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| 敌人，仇敌( foe的名词复数 ) | |
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miasmic
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| adj.瘴气的；有害的 | |
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lusts
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| 贪求（lust的第三人称单数形式） | |
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slay
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| v.杀死，宰杀，杀戮 | |
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ignominious
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| adj.可鄙的，不光彩的，耻辱的 | |
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obliquely
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| adv.斜； 倾斜； 间接； 不光明正大 | |
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virtues
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| 美德( virtue的名词复数 )； 德行； 优点； 长处 | |
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apparently
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| adv.显然地；表面上，似乎 | |
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possessed
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| adj.疯狂的；拥有的，占有的 | |
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ingenuity
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| n.别出心裁；善于发明创造 | |
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maze
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| n.迷宫，八阵图，混乱，迷惑 | |
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motive
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| n.动机，目的；adv.发动的，运动的 | |
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brotherhood
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| n.兄弟般的关系，手中情谊 | |
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humility
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| n.谦逊，谦恭 | |
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ripens
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| v.成熟，使熟( ripen的第三人称单数 ) | |
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compassion
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| n.同情，怜悯 | |
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potencies
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| n.威力( potency的名词复数 )；权力；效力；（男人的）性交能力 | |
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48
woes
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| 困境( woe的名词复数 )； 悲伤； 我好苦哇； 某人就要倒霉 | |
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49
austere
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| adj.艰苦的；朴素的，朴实无华的；严峻的 | |
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50
softened
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| （使）变软( soften的过去式和过去分词 )； 缓解打击； 缓和； 安慰 | |
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51
deafening
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| adj. 振耳欲聋的, 极喧闹的 动词deafen的现在分词形式 | |
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52
anguish
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| n.(尤指心灵上的)极度痛苦，烦恼 | |
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53
ignoble
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| adj.不光彩的，卑鄙的；可耻的 | |
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54
lure
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| n.吸引人的东西，诱惑物；vt.引诱，吸引 | |
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55
sweeping
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| adj.范围广大的，一扫无遗的 | |
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56
mortar
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| n.灰浆，灰泥；迫击炮；v.把…用灰浆涂接合 | |
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57
tune
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| n.调子；和谐，协调；v.调音，调节，调整 | |
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inviting
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| adj.诱人的，引人注目的 | |
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throngs
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| n.人群( throng的名词复数 )v.成群，挤满( throng的第三人称单数 ) | |
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60
hoary
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| adj.古老的；鬓发斑白的 | |
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materialism
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| n.［哲］唯物主义，唯物论；物质至上 | |
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precepts
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| n.规诫，戒律，箴言( precept的名词复数 ) | |
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compute
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| v./n.计算，估计 | |
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skeptic
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| n.怀疑者，怀疑论者，无神论者 | |
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65
validated
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| v.证实( validate的过去式和过去分词 )；确证；使生效；使有法律效力 | |
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66
reverently
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| adv.虔诚地 | |
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eloquent
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| adj.雄辩的，口才流利的；明白显示出的 | |
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clairvoyant
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| adj.有预见的；n.有预见的人 | |
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conversational
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| adj.对话的，会话的 | |
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70
eternity
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| n.不朽，来世；永恒，无穷 | |
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71
paradox
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| n.似乎矛盾却正确的说法；自相矛盾的人(物) | |
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72
ravenous
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| adj.极饿的，贪婪的 | |
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73
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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74
sniffed
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| v.以鼻吸气，嗅，闻( sniff的过去式和过去分词 )；抽鼻子（尤指哭泣、患感冒等时出声地用鼻子吸气）；抱怨，不以为然地说 | |
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75
graceful
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| adj.优美的，优雅的；得体的 | |
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76
abruptly
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| adv.突然地，出其不意地 | |
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77
dreading
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| v.害怕，恐惧，担心( dread的现在分词 ) | |
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78
garrulous
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| adj.唠叨的，多话的 | |
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79
jovially
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| adv.愉快地，高兴地 | |
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80
pointed
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| adj.尖的，直截了当的 | |
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81
dwelling
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| n.住宅，住所，寓所 | |
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82
intrigued
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| adj.好奇的，被迷住了的v.搞阴谋诡计(intrigue的过去式)；激起…的兴趣或好奇心；“intrigue”的过去式和过去分词 | |
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83
ushered
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| v.引，领，陪同( usher的过去式和过去分词 ) | |
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84
commodious
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| adj.宽敞的；使用方便的 | |
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85
parlor
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| n.店铺，营业室；会客室，客厅 | |
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86
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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87
behold
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| v.看，注视，看到 | |
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88
leopard
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| n.豹 | |
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89
scent
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| n.气味，香味，香水，线索，嗅觉；v.嗅，发觉 | |
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90
scentless
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| adj.无气味的，遗臭已消失的 | |
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91
wilted
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| （使）凋谢，枯萎( wilt的过去式和过去分词 ) | |
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92
exude
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| v.(使)流出，(使)渗出 | |
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93
delightful
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| adj.令人高兴的，使人快乐的 | |
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94
fragrance
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| n.芬芳，香味，香气 | |
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miraculous
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| adj.像奇迹一样的，不可思议的 | |
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frail
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| adj.身体虚弱的；易损坏的 | |
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97
petals
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| n.花瓣( petal的名词复数 ) | |
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98
scents
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| n.香水( scent的名词复数 )；气味；（动物的）臭迹；（尤指狗的）嗅觉 | |
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99
fragrances
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| n.芳香，香味( fragrance的名词复数 )；香水 | |
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forth
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| adv.向前；向外，往外 | |
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101
blessing
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| n.祈神赐福；祷告；祝福，祝愿 | |
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102
wafted
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| v.吹送，飘送，（使）浮动( waft的过去式和过去分词 ) | |
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103
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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104
attained
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| （通常经过努力）实现( attain的过去式和过去分词 )； 达到； 获得； 达到（某年龄、水平、状况） | |
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105
disciple
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| n.信徒，门徒，追随者 | |
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106
temperaments
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| 性格( temperament的名词复数 )； （人或动物的）气质； 易冲动； （性情）暴躁 | |
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107
followers
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| 追随者( follower的名词复数 )； 用户； 契据的附面； 从动件 | |
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108
literally
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| adv.照字面意义，逐字地；确实 | |
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liking
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| n.爱好；嗜好；喜欢 | |
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110
varied
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| adj.多样的，多变化的 | |
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111
stylish
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| adj.流行的，时髦的；漂亮的，气派的 | |
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112
scented
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| adj.有香味的；洒香水的；有气味的v.嗅到(scent的过去分词) | |
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113
nostrils
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| 鼻孔( nostril的名词复数 ) | |
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114
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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115
tangerine
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| n.橘子，橘子树 | |
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116
puffed
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| adj.疏松的v.使喷出( puff的过去式和过去分词 )；喷着汽（或烟）移动；吹嘘；吹捧 | |
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117
trepidation
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| n.惊恐，惶恐 | |
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118
realization
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| n.实现；认识到，深刻了解 | |
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119
accomplished
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| adj.有才艺的；有造诣的；达到了的 | |
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120
alas
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| int.唉(表示悲伤、忧愁、恐惧等) | |
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121
hordes
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| n.移动着的一大群( horde的名词复数 )；部落 | |
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122
sensory
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| adj.知觉的，感觉的，知觉器官的 | |
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123
stimuli
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| n.刺激（物） | |
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124
vibrations
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| n.摆动( vibration的名词复数 )；震动；感受；（偏离平衡位置的）一次性往复振动 | |
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125
distinctive
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| adj.特别的，有特色的，与众不同的 | |
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126
tuning
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| n.调谐，调整，调音v.调音( tune的现在分词 )；调整；（给收音机、电视等）调谐；使协调 | |
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127
mundane
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| adj.平凡的；尘世的；宇宙的 | |
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128
minor
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| adj.较小(少)的，较次要的；n.辅修学科；vi.辅修 | |
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129
psychical
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| adj.有关特异功能现象的；有关特异功能官能的；灵魂的；心灵的 | |
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130
anesthetic
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| n.麻醉剂，麻药；adj.麻醉的，失去知觉的 | |
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131
deranges
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| v.疯狂的，神经错乱的( deranged的现在分词 )；混乱的 | |
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132
trespass
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| n./v.侵犯，闯入私人领地 | |
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133
phenomena
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| n.现象 | |
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134
harmoniously
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| 和谐地，调和地 | |
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135
attuned
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| v.使协调( attune的过去式和过去分词 )；调音 | |
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136
decried
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| v.公开反对，谴责( decry的过去式和过去分词 ) | |
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137
simultaneously
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| adv.同时发生地，同时进行地 | |
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138
bestow
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| v.把…赠与，把…授予；花费 | |
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139
flinch
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| v.畏缩，退缩 | |
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140
impartial
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| adj.(in,to)公正的，无偏见的 | |
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141
yearning
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| a.渴望的；向往的；怀念的 | |
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142
sublimity
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| 崇高，庄严，气质高尚 | |
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143
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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144
cardinal
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| n.(天主教的)红衣主教；adj.首要的，基本的 | |
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145
antiquity
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| n.古老；高龄；古物，古迹 | |
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146
laymen
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| 门外汉，外行人( layman的名词复数 )； 普通教徒（有别于神职人员） | |
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147
eminent
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| adj.显赫的，杰出的，有名的，优良的 | |
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148
transformations
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| n.变化( transformation的名词复数 )；转换；转换；变换 | |
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149
tints
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| 色彩( tint的名词复数 )； 带白的颜色； （淡色）染发剂； 痕迹 | |
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150
consistency
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| n.一贯性，前后一致，稳定性；(液体的)浓度 | |
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151
mounds
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| 土堆，土丘( mound的名词复数 )； 一大堆 | |
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152
sapphires
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| n.蓝宝石，钢玉宝石( sapphire的名词复数 )；蔚蓝色 | |
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153
rubies
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| 红宝石( ruby的名词复数 )； 红宝石色，深红色 | |
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154
onlookers
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| n.旁观者，观看者( onlooker的名词复数 ) | |
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155
noted
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| adj.著名的，知名的 | |
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156
utilization
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| n.利用，效用 | |
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