At my words Mr. Wright looked startled, then pleased. We had just left the beautiful Chamundi Temple in the hills overlooking Mysore in southern India. There we had bowed before the gold and silver altars of the Goddess Chamundi, patron deity2 of the family of the reigning4 maharaja.
"As a souvenir of the unique honor," Mr. Wright said, carefully stowing away a few blessed rose petals6, "I will always preserve this flower, sprinkled by the priest with rose water."
My companion and I 41-1 were spending the month of November, 1935, as guests of the State of Mysore. The Maharaja, H.H. Sri Krishnaraja Wadiyar IV, is a model prince with intelligent devotion to his people. A pious7 Hindu, the Maharaja has empowered a Mohammedan, the able Mirza Ismail, as his Dewan or Premier8. Popular representation is given to the seven million inhabitants of Mysore in both an Assembly and a Legislative9 Council.
The heir to the Maharaja, H.H. the Yuvaraja, Sir Sri Krishna Narasingharaj Wadiyar, had invited my secretary and me to visit his enlightened and progressive realm. During the past fortnight I had addressed thousands of Mysore citizens and students, at the Town Hall, the Maharajah's College, the University Medical School; and three mass meetings in Bangalore, at the National High School, the Intermediate College, and the Chetty Town Hall where over three thousand persons had assembled. Whether the eager listeners had been able to credit the glowing picture I drew of America, I know not; but the applause had always been loudest when I spoke10 of the mutual11 benefits that could flow from exchange of the best features in East and West.
Mr. Wright and I were now relaxing in the tropical peace. His travel diary gives the following account of his impressions of Mysore:
"Brilliantly green rice fields, varied12 by tasseled13 sugar cane14 patches, nestle at the protective foot of rocky hills-hills dotting the emerald panorama15 like excrescences of black stone-and the play of colors is enhanced by the sudden and dramatic disappearance16 of the sun as it seeks rest behind the solemn hills.
"Many rapturous moments have been spent in gazing, almost absent- mindedly, at the ever-changing canvas of God stretched across the firmament17, for His touch alone is able to produce colors that vibrate with the freshness of life. That youth of colors is lost when man tries to imitate with mere18 pigments19, for the Lord resorts to a more simple and effective medium-oils that are neither oils nor pigments, but mere rays of light. He tosses a splash of light here, and it reflects red; He waves the brush again and it blends gradually into orange and gold; then with a piercing thrust He stabs the clouds with a streak20 of purple that leaves a ringlet or fringe of red oozing21 out of the wound in the clouds; and so, on and on, He plays, night and morning alike, ever-changing, ever-new, ever-fresh; no patterns, no duplicates, no colors just the same. The beauty of the Indian change in day to night is beyond compare elsewhere; often the sky looks as if God had taken all the colors in His kit22 and given them one mighty23 kaleidoscopic24 toss into the heavens.
"I must relate the splendor25 of a twilight26 visit to the huge Krishnaraja Sagar Dam, 41-2 constructed twelve miles outside of Mysore. Yoganandaji and I boarded a small bus and, with a small boy as official cranker or battery substitute, started off over a smooth dirt road, just as the sun was setting on the horizon and squashing like an overripe tomato.
"Our journey led past the omnipresent square rice fields, through a line of comforting banyan27 trees, in between a grove28 of towering coconut29 palms, with vegetation nearly as thick as in a jungle, and finally, approaching the crest30 of a hill, we came face-to-face with an immense artificial lake, reflecting the stars and fringe of palms and other trees, surrounded by lovely terraced gardens and a row of electric lights on the brink31 of the dam-and below it our eyes met a dazzling spectacle of colored beams playing on geyserlike fountains, like so many streams of brilliant ink pouring forth-gorgeously blue waterfalls, arresting red cataracts32, green and yellow sprays, elephants spouting33 water, a miniature of the Chicago World's Fair, and yet modernly outstanding in this ancient land of paddy fields and simple people, who have given us such a loving welcome that I fear it will take more than my strength to bring Yoganandaji back to America.
"Another rare privilege-my first elephant ride. Yesterday the Yuvaraja invited us to his summer palace to enjoy a ride on one of his elephants, an enormous beast. I mounted a ladder provided to climb aloft to the howdah or saddle, which is silk-cushioned and boxlike; and then for a rolling, tossing, swaying, and heaving down into a gully, too much thrilled to worry or exclaim, but hanging on for dear life!"
Southern India, rich with historical and archaeological remains34, is a land of definite and yet indefinable charm. To the north of Mysore is the largest native state in India, Hyderabad, a picturesque35 plateau cut by the mighty Godavari River. Broad fertile plains, the lovely Nilgiris or "Blue Mountains," other regions with barren hills of limestone36 or granite37. Hyderabad history is a long, colorful story, starting three thousand years ago under the Andhra kings, and continuing under Hindu dynasties until A.D. 1294, when it passed to a line of Moslem38 rulers who reign3 to this day.
The most breath-taking display of architecture, sculpture, and painting in all India is found at Hyderabad in the ancient rock- sculptured caves of Ellora and Ajanta. The Kailasa at Ellora, a huge monolithic39 temple, possesses carved figures of gods, men, and beasts in the stupendous proportions of a Michelangelo. Ajanta is the site of five cathedrals and twenty-five monasteries40, all rock excavations41 maintained by tremendous frescoed42 pillars on which artists and sculptors43 have immortalized their genius.
Hyderabad City is graced by the Osmania University and by the imposing44 Mecca Masjid Mosque45, where ten thousand Mohammedans may assemble for prayer.
Mysore State too is a scenic46 wonderland, three thousand feet above sea level, abounding47 in dense48 tropical forests, the home of wild elephants, bison, bears, panthers, and tigers. Its two chief cities, Bangalore and Mysore, are clean, attractive, with many parks and public gardens.
Hindu architecture and sculpture achieved their highest perfection in Mysore under the patronage49 of Hindu kings from the eleventh to the fifteenth centuries. The temple at Belur, an eleventh-century masterpiece completed during the reign of King Vishnuvardhana, is unsurpassed in the world for its delicacy50 of detail and exuberant51 imagery.
The rock pillars found in northern Mysore date from the third century B.C., illuminating52 the memory of King Asoka. He succeeded to the throne of the Maurya dynasty then prevailing53; his empire included nearly all of modern India, Afghanistan, and Baluchistan. This illustrious emperor, considered even by Western historians to have been an incomparable ruler, has left the following wisdom on a rock memorial:
This religious inscription54 has been engraved55 in order that our sons and grandsons may not think a new conquest is necessary; that they may not think conquest by the sword deserves the name of conquest; that they may see in it nothing but destruction and violence; that they may consider nothing as true conquest save the conquest of religion. Such conquests have value in this world and in the next.
taj
My companions and I pose before the "dream in marble," the Taj Mahal at Agra.
Asoka was a grandson of the formidable Chandragupta Maurya (known to the Greeks as Sandrocottus), who in his youth had met Alexander the Great. Later Chandragupta destroyed the Macedonian garrisons56 left in India, defeated the invading Greek army of Seleucus in the Punjab, and then received at his Patna court the Hellenic ambassador Megasthenes.
Intensely interesting stories have been minutely recorded by Greek historians and others who accompanied or followed after Alexander in his expedition to India. The narratives57 of Arrian, Diodoros, Plutarch, and Strabo the geographer58 have been translated by Dr. J. W. M'Crindle 41-3 to throw a shaft59 of light on ancient India. The most admirable feature of Alexander's unsuccessful invasion was the deep interest he displayed in Hindu philosophy and in the yogis and holy men whom he encountered from time to time and whose society he eagerly sought. Shortly after the Greek warrior60 had arrived in Taxila in northern India, he sent a messenger, Onesikritos, a disciple61 of the Hellenic school of Diogenes, to fetch an Indian teacher, Dandamis, a great sannyasi of Taxila.
"Hail to thee, O teacher of Brahmins!" Onesikritos said after seeking out Dandamis in his forest retreat. "The son of the mighty God Zeus, being Alexander who is the Sovereign Lord of all men, asks you to go to him, and if you comply, he will reward you with great gifts, but if you refuse, he will cut off your head!"
The yogi received this fairly compulsive invitation calmly, and "did not so much as lift up his head from his couch of leaves."
"I also am a son of Zeus, if Alexander be such," he commented. "I want nothing that is Alexander's, for I am content with what I have, while I see that he wanders with his men over sea and land for no advantage, and is never coming to an end of his wanderings.
"Go and tell Alexander that God the Supreme62 King is never the Author of insolent63 wrong, but is the Creator of light, of peace, of life, of water, of the body of man and of souls; He receives all men when death sets them free, being in no way subject to evil disease. He alone is the God of my homage64, who abhors65 slaughter66 and instigates67 no wars.
"Alexander is no god, since he must taste of death," continued the sage68 in quiet scorn. "How can such as he be the world's master, when he has not yet seated himself on a throne of inner universal dominion69? Neither as yet has he entered living into Hades, nor does he know the course of the sun through the central regions of the earth, while the nations on its boundaries have not so much as heard his name!"
After this chastisement70, surely the most caustic71 ever sent to assault the ears of the "Lord of the World," the sage added ironically, "If Alexander's present dominions72 be not capacious enough for his desires, let him cross the Ganges River; there he will find a region able to sustain all his men, if the country on this side be too narrow to hold him.
"Know this, however, that what Alexander offers and the gifts he promises are things to me utterly73 useless; the things I prize and find of real use and worth are these leaves which are my house, these blooming plants which supply me with daily food, and the water which is my drink; while all other possessions which are amassed74 with anxious care are wont75 to prove ruinous to those who gather them, and cause only sorrow and vexation, with which every poor mortal is fully5 fraught76. As for me, I lie upon the forest leaves, and having nothing which requires guarding, close my eyes in tranquil77 slumber78; whereas had I anything to guard, that would banish79 sleep. The earth supplies me with everything, even as a mother her child with milk. I go wherever I please, and there are no cares with which I am forced to cumber80 myself.
"Should Alexander cut off my head, he cannot also destroy my soul. My head alone, then silent, will remain, leaving the body like a torn garment upon the earth, whence also it was taken. I then, becoming Spirit, shall ascend81 to my God, who enclosed us all in flesh and left us upon earth to prove whether, when here below, we shall live obedient to His ordinances82 and who also will require of us all, when we depart hence to His presence, an account of our life, since He is Judge of all proud wrongdoing; for the groans83 of the oppressed become the punishment of the oppressor.
"Let Alexander then terrify with these threats those who wish for wealth and who dread84 death, for against us these weapons are both alike powerless; the Brahmins neither love gold nor fear death. Go then and tell Alexander this: Dandamis has no need of aught that is yours, and therefore will not go to you, and if you want anything from Dandamis, come you to him."
With close attention Alexander received through Onesikritos the message from the yogi, and "felt a stronger desire than ever to see Dandamis who, though old and naked, was the only antagonist85 in whom he, the conqueror86 of many nations, had met more than his match."
Alexander invited to Taxila a number of Brahmin ascetics88 noted89 for their skill in answering philosophical90 questions with pithy91 wisdom. An account of the verbal skirmish is given by Plutarch; Alexander himself framed all the questions.
"Which be the more numerous, the living or the dead?"
"The living, for the dead are not."
"Which breeds the larger animals, the sea or the land?"
"The land, for the sea is only a part of land."
"Which is the cleverest of beasts?"
"That one with which man is not yet acquainted." (Man fears the unknown.)
"Which existed first, the day or the night?"
"The day was first by one day." This reply caused Alexander to betray surprise; the Brahmin added: "Impossible questions require impossible answers."
"How best may a man make himself beloved?"
"How may a man become a god?" 41-5
"By doing that which it is impossible for a man to do."
"Which is stronger, life or death?"
"Life, because it bears so many evils."
Alexander succeeded in taking out of India, as his teacher, a true yogi. This man was Swami Sphines, called "Kalanos" by the Greeks because the saint, a devotee of God in the form of Kali, greeted everyone by pronouncing Her auspicious94 name.
Kalanos accompanied Alexander to Persia. On a stated day, at Susa in Persia, Kalanos gave up his aged95 body by entering a funeral pyre in view of the whole Macedonian army. The historians record the astonishment96 of the soldiers who observed that the yogi had no fear of pain or death, and who never once moved from his position as he was consumed in the flames. Before leaving for his cremation97, Kalanos had embraced all his close companions, but refrained from bidding farewell to Alexander, to whom the Hindu sage had merely remarked:
"I shall see you shortly in Babylon."
Alexander left Persia, and died a year later in Babylon. His Indian guru's words had been his way of saying he would be present with Alexander in life and death.
The Greek historians have left us many vivid and inspiring pictures of Indian society. Hindu law, Arrian tells us, protects the people and "ordains98 that no one among them shall, under any circumstances, be a slave but that, enjoying freedom themselves, they shall respect the equal right to it which all possess. For those, they thought, who have learned neither to domineer over nor cringe to others will attain99 the life best adapted for all vicissitudes100 of lot." 41-6
"The Indians," runs another text, "neither put out money at usury101, nor know how to borrow. It is contrary to established usage for an Indian either to do or suffer a wrong, and therefore they neither make contracts nor require securities." Healing, we are told, was by simple and natural means. "Cures are effected rather by regulating diet than by the use of medicines. The remedies most esteemed102 are ointments103 and plasters. All others are considered to be in great measure pernicious." Engagement in war was restricted to the Kshatriyas or warrior caste. "Nor would an enemy coming upon a husbandman at his work on his land, do him any harm, for men of this class being regarded as public benefactors104, are protected from all injury. The land thus remaining unravaged and producing heavy crops, supplies the inhabitants with the requisites105 to make life enjoyable." 41-7
The Emperor Chandragupta who in 305 B.C. had defeated Alexander's general, Seleucus, decided106 seven years later to hand over the reins107 of India's government to his son. Traveling to South India, Chandragupta spent the last twelve years of his life as a penniless ascetic87, seeking self-realization in a rocky cave at Sravanabelagola, now honored as a Mysore shrine. Near-by stands the world's largest statue, carved out of an immense boulder108 by the Jains in A.D. 983 to honor the saint Comateswara.
The ubiquitous religious shrines109 of Mysore are a constant reminder110 of the many great saints of South India. One of these masters, Thayumanavar, has left us the following challenging poem:
You can control a mad elephant;
You can shut the mouth of the bear and the tiger;
You can ride a lion;
You can play with the cobra;
You can be ever youthful;
You can walk on water and live in fire;
But control of the mind is better and more difficult.
In the beautiful and fertile State of Travancore in the extreme south of India, where traffic is conveyed over rivers and canals, the Maharaja assumes every year a hereditary115 obligation to expiate116 the sin incurred117 by wars and the annexation118 in the distant past of several petty states to Travancore. For fifty-six days annually119 the Maharaja visits the temple thrice daily to hear Vedic hymns120 and recitations; the expiation121 ceremony ends with the lakshadipam or illumination of the temple by a hundred thousand lights.
The great Hindu lawgiver Manu 41-8 has outlined the duties of a king. "He should shower amenities122 like Indra (lord of the gods); collect taxes gently and imperceptibly as the sun obtains vapor123 from water; enter into the life of his subjects as the wind goes everywhere; mete124 out even justice to all like Yama (god of death); bind125 transgressors in a noose126 like Varuna (Vedic deity of sky and wind); please all like the moon, burn up vicious enemies like the god of fire; and support all like the earth goddess.
"In war a king should not fight with poisonous or fiery127 weapons nor kill weak or unready or weaponless foes128 or men who are in fear or who pray for protection or who run away. War should be resorted to only as a last resort. Results are always doubtful in war."
Madras Presidency129 on the southeast coast of India contains the flat, spacious130, sea-girt city of Madras, and Conjeeveram, the Golden City, capital site of the Pallava dynasty whose kings ruled during the early centuries of the Christian131 era. In modern Madras Presidency the nonviolent ideals of Mahatma Gandhi have made great headway; the white distinguishing "Gandhi caps" are seen everywhere. In the south generally the Mahatma has effected many important temple reforms for "untouchables" as well as caste-system reforms.
The origin of the caste system, formulated132 by the great legislator Manu, was admirable. He saw clearly that men are distinguished133 by natural evolution into four great classes: those capable of offering service to society through their bodily labor134 (Sudras); those who serve through mentality135, skill, agriculture, trade, commerce, business life in general (Vaisyas); those whose talents are administrative136, executive, and protective-rulers and warriors137 (Kshatriyas); those of contemplative nature, spiritually inspired and inspiring (Brahmins). "Neither birth nor sacraments nor study nor ancestry138 can decide whether a person is twice-born (i.e., a Brahmin);" the Mahabharata declares, "character and conduct only can decide." 41-9 Manu instructed society to show respect to its members insofar as they possessed wisdom, virtue139, age, kinship or, lastly, wealth. Riches in Vedic India were always despised if they were hoarded140 or unavailable for charitable purposes. Ungenerous men of great wealth were assigned a low rank in society.
Serious evils arose when the caste system became hardened through the centuries into a hereditary halter. Social reformers like Gandhi and the members of very numerous societies in India today are making slow but sure progress in restoring the ancient values of caste, based solely141 on natural qualification and not on birth. Every nation on earth has its own distinctive142 misery-producing karma to deal with and remove; India, too, with her versatile143 and invulnerable spirit, shall prove herself equal to the task of caste-reformation.
So entrancing is southern India that Mr. Wright and I yearned144 to prolong our idyl. But time, in its immemorial rudeness, dealt us no courteous145 extensions. I was scheduled soon to address the concluding session of the Indian Philosophical Congress at Calcutta University. At the end of the visit to Mysore, I enjoyed a talk with Sir C. V. Raman, president of the Indian Academy of Sciences. This brilliant Hindu physicist146 was awarded the Nobel Prize in 1930 for his important discovery in the diffusion147 of light-the "Raman Effect" now known to every schoolboy.
Waving a reluctant farewell to a crowd of Madras students and friends, Mr. Wright and I set out for the north. On the way we stopped before a little shrine sacred to the memory of Sadasiva Brahman, 41-10 in whose eighteenth-century life story miracles cluster thickly. A larger Sadasiva shrine at Nerur, erected148 by the Raja of Pudukkottai, is a pilgrimage spot which has witnessed numerous divine healings.
Many quaint92 stories of Sadasiva, a lovable and fully-illumined master, are still current among the South Indian villagers. Immersed one day in samadhi on the bank of the Kaveri River, Sadasiva was seen to be carried away by a sudden flood. Weeks later he was found buried deep beneath a mound149 of earth. As the villagers' shovels150 struck his body, the saint rose and walked briskly away.
Sadasiva never spoke a word or wore a cloth. One morning the nude151 yogi unceremoniously entered the tent of a Mohammedan chieftain. His ladies screamed in alarm; the warrior dealt a savage152 sword thrust at Sadasiva, whose arm was severed153. The master departed unconcernedly. Overcome by remorse154, the Mohammedan picked up the arm from the floor and followed Sadasiva. The yogi quietly inserted his arm into the bleeding stump155. When the warrior humbly156 asked for some spiritual instruction, Sadasiva wrote with his finger on the sands:
"Do not do what you want, and then you may do what you like."
The Mohammedan was uplifted to an exalted157 state of mind, and understood the saint's paradoxical advice to be a guide to soul freedom through mastery of the ego158.
The village children once expressed a desire in Sadasiva's presence to see the Madura religious festival, 150 miles away. The yogi indicated to the little ones that they should touch his body. Lo! instantly the whole group was transported to Madura. The children wandered happily among the thousands of pilgrims. In a few hours the yogi brought his small charges home by his simple mode of transportation. The astonished parents heard the vivid tales of the procession of images, and noted that several children were carrying bags of Madura sweets.
An incredulous youth derided159 the saint and the story. The following morning he approached Sadasiva.
"Master," he said scornfully, "why don't you take me to the festival, even as you did yesterday for the other children?"
Sadasiva complied; the boy immediately found himself among the distant city throng160. But alas161! where was the saint when the youth wanted to leave? The weary boy reached his home by the ancient and prosaic162 method of foot locomotion163.
41-1: Miss Bletch, unable to maintain the active pace set by Mr. Wright and myself, remained happily with my relatives in Calcutta.
41-2: This dam, a huge hydro-electric installation, lights Mysore City and gives power to factories for silks, soaps, and sandalwood oil. The sandalwood souvenirs from Mysore possess a delightful164 fragrance165 which time does not exhaust; a slight pinprick revives the odor. Mysore boasts some of the largest pioneer industrial undertakings166 in India, including the Kolar Gold Mines, the Mysore Sugar Factory, the huge iron and steel works at Bhadravati, and the cheap and efficient Mysore State Railway which covers many of the state's 30,000 square miles.
The Maharaja and Yuvaraja who were my hosts in Mysore in 1935 have both recently died. The son of the Yuvaraja, the present Maharaja, is an enterprising ruler, and has added to Mysore's industries a large airplane factory.
41-3: Six volumes on Ancient India (Calcutta, 1879).
41-5: Neither Alexander nor any of his generals ever crossed the Ganges. Finding determined167 resistance in the northwest, the Macedonian army refused to penetrate168 farther; Alexander was forced to leave India and seek his conquests in Persia. From this question we may surmise169 that the "Son of Zeus" had an occasional doubt that he had already attained170 perfection.
41-6: All Greek observers comment on the lack of slavery in India, a feature at complete variance171 with the structure of Hellenic society.
41-7: Creative India by Prof. Benoy Kumar Sarkar gives a comprehensive picture of India's ancient and modern achievements and distinctive values in economics, political science, literature, art, and social philosophy. (Lahore: Motilal Banarsi Dass, Publishers, 1937, 714 pp., $5.00.)
Another recommended volume is Indian Culture Through The Ages, by S. V. Venatesvara (New York: Longmans, Green & Co., $5.00).
41-8: Manu is the universal lawgiver; not alone for Hindu society, but for the world. All systems of wise social regulations and even justice are patterned after Manu. Nietzsche has paid the following tribute: "I know of no book in which so many delicate and kindly172 things are said to woman as in the Lawbook Of Manu; those old graybeards and saints have a manner of being gallant173 to women which perhaps cannot be surpassed . . . an incomparably intellectual and superior work . . . replete174 with noble values, it is filled with a feeling of perfection, with a saying of yea to life, and a triumphant175 sense of well-being176 in regard to itself and to life; the sun shines upon the whole book."
41-9: "Inclusion in one of these four castes originally depended not on a man's birth but on his natural capacities as demonstrated by the goal in life he elected to achieve," an article in East-West for January, 1935, tells us. "This goal could be (1) kama, desire, activity of the life of the senses (Sudra stage), (2) artha, gain, fulfilling but controlling the desires (Vaisya stage), (3) dharma, self-discipline, the life of responsibility and right action (Kshatriya stage), (4) moksha, liberation, the life of spirituality and religious teaching (Brahmin stage). These four castes render service to humanity by (1) body, (2) mind, (3) will power, (4) Spirit.
"These four stages have their correspondence in the eternal gunas or qualities of nature, tamas, rajas, and sattva: obstruction177, activity, and expansion; or, mass, energy, and intelligence. The four natural castes are marked by the gunas as (1) tamas (ignorance), (2) tamas- rajas (mixture of ignorance and activity), (3) rajas-sattva (mixture of right activity and enlightenment), (4) sattva (enlightenment). Thus has nature marked every man with his caste, by the predominance in himself of one, or the mixture of two, of the gunas. Of course every human being has all three gunas in varying proportions. The guru will be able rightly to determine a man's caste or evolutionary178 status.
"To a certain extent, all races and nations observe in practice, if not in theory, the features of caste. Where there is great license179 or so-called liberty, particularly in intermarriage between extremes in the natural castes, the race dwindles180 away and becomes extinct. The Purana Samhita compares the offspring of such unions to barren hybrids181, like the mule182 which is incapable183 of propagation of its own species. Artificial species are eventually exterminated184. History offers abundant proof of numerous great races which no longer have any living representatives. The caste system of India is credited by her most profound thinkers with being the check or preventive against license which has preserved the purity of the race and brought it safely through millenniums of vicissitudes, while other races have vanished in oblivion."
41-10: His full title was Sri Sadasivendra Saraswati Swami. The illustrious successor in the formal Shankara line, Jagadguru Sri Shankaracharya of Sringeri Math, wrote an inspiring Ode dedicated185 to Sadasiva. East-West for July, 1942, carried an article on Sadasiva's life.
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shrine
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deity
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| n.神，神性；被奉若神明的人(或物) | |
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reign
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| n.统治时期，统治，支配，盛行；v.占优势 | |
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reigning
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fully
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| adv.完全地，全部地，彻底地；充分地 | |
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petals
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pious
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| adj.虔诚的；道貌岸然的 | |
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premier
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legislative
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| n.立法机构，立法权；adj.立法的，有立法权的 | |
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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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mutual
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varied
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tasseled
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| v.抽穗， （玉米）长穗须( tassel的过去式和过去分词 )；使抽穗， （为了使作物茁壮生长）摘去穗状雄花；用流苏装饰 | |
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cane
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| n.手杖，细长的茎，藤条；v.以杖击，以藤编制的 | |
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panorama
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| n.全景，全景画，全景摄影，全景照片[装置] | |
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disappearance
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firmament
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mere
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pigments
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streak
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| n.条理，斑纹，倾向，少许，痕迹；v.加条纹，变成条纹，奔驰，快速移动 | |
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21
oozing
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| v.（浓液等）慢慢地冒出，渗出( ooze的现在分词 )；使（液体）缓缓流出；（浓液）渗出，慢慢流出 | |
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22
kit
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| n.用具包，成套工具；随身携带物 | |
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23
mighty
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| adj.强有力的；巨大的 | |
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24
kaleidoscopic
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| adj.千变万化的 | |
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25
splendor
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| n.光彩；壮丽，华丽；显赫，辉煌 | |
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26
twilight
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| n.暮光，黄昏；暮年，晚期，衰落时期 | |
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27
banyan
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| n.菩提树，榕树 | |
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28
grove
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| n.林子，小树林，园林 | |
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29
coconut
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| n.椰子 | |
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30
crest
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| n.顶点；饰章；羽冠；vt.达到顶点；vi.形成浪尖 | |
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31
brink
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| n.(悬崖、河流等的)边缘，边沿 | |
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32
cataracts
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| n.大瀑布( cataract的名词复数 )；白内障 | |
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33
spouting
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| n.水落管系统v.（指液体）喷出( spout的现在分词 )；滔滔不绝地讲；喋喋不休地说；喷水 | |
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34
remains
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| n.剩余物，残留物；遗体，遗迹 | |
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35
picturesque
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| adj.美丽如画的，（语言）生动的，绘声绘色的 | |
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36
limestone
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| n.石灰石 | |
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37
granite
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| adj.花岗岩，花岗石 | |
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38
Moslem
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| n.回教徒，穆罕默德信徒；adj.回教徒的，回教的 | |
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39
monolithic
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| adj.似独块巨石的；整体的 | |
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40
monasteries
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| 修道院( monastery的名词复数 ) | |
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41
excavations
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| n.挖掘( excavation的名词复数 )；开凿；开凿的洞穴（或山路等）；（发掘出来的）古迹 | |
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42
frescoed
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| 壁画( fresco的名词复数 )； 温壁画技法，湿壁画 | |
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43
sculptors
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| 雕刻家，雕塑家( sculptor的名词复数 )； [天]玉夫座 | |
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44
imposing
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| adj.使人难忘的，壮丽的，堂皇的，雄伟的 | |
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45
mosque
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| n.清真寺 | |
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46
scenic
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| adj.自然景色的，景色优美的 | |
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47
abounding
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| adj.丰富的，大量的v.大量存在，充满，富于( abound的现在分词 ) | |
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48
dense
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| a.密集的，稠密的，浓密的；密度大的 | |
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49
patronage
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| n.赞助，支援，援助；光顾，捧场 | |
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50
delicacy
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| n.精致，细微，微妙，精良；美味，佳肴 | |
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51
exuberant
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| adj.充满活力的；（植物）繁茂的 | |
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52
illuminating
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| a.富于启发性的，有助阐明的 | |
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53
prevailing
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| adj.盛行的；占优势的；主要的 | |
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54
inscription
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| n.（尤指石块上的）刻印文字，铭文，碑文 | |
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55
engraved
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| v.在（硬物）上雕刻（字，画等）( engrave的过去式和过去分词 )；将某事物深深印在（记忆或头脑中） | |
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56
garrisons
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| 守备部队，卫戍部队( garrison的名词复数 ) | |
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57
narratives
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| 记叙文( narrative的名词复数 )； 故事； 叙述； 叙述部分 | |
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58
geographer
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| n.地理学者 | |
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59
shaft
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| n.(工具的)柄，杆状物 | |
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60
warrior
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| n.勇士，武士，斗士 | |
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61
disciple
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| n.信徒，门徒，追随者 | |
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62
supreme
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| adj.极度的，最重要的；至高的，最高的 | |
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63
insolent
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| adj.傲慢的，无理的 | |
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64
homage
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| n.尊敬，敬意，崇敬 | |
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65
abhors
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| v.憎恶( abhor的第三人称单数 )；（厌恶地）回避；拒绝；淘汰 | |
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66
slaughter
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| n.屠杀，屠宰；vt.屠杀，宰杀 | |
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67
instigates
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| n.使（某事物）开始或发生，鼓动( instigate的名词复数 )v.使（某事物）开始或发生，鼓动( instigate的第三人称单数 ) | |
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68
sage
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| n.圣人，哲人；adj.贤明的，明智的 | |
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69
dominion
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| n.统治，管辖，支配权；领土，版图 | |
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70
chastisement
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| n.惩罚 | |
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71
caustic
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| adj.刻薄的，腐蚀性的 | |
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72
dominions
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| 统治权( dominion的名词复数 )； 领土； 疆土； 版图 | |
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73
utterly
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| adv.完全地，绝对地 | |
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74
amassed
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| v.积累，积聚( amass的过去式和过去分词 ) | |
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75
wont
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| adj.习惯于；v.习惯；n.习惯 | |
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76
fraught
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| adj.充满…的，伴有(危险等)的；忧虑的 | |
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77
tranquil
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| adj. 安静的, 宁静的, 稳定的, 不变的 | |
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78
slumber
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| n.睡眠，沉睡状态 | |
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79
banish
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| vt.放逐，驱逐；消除，排除 | |
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80
cumber
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| v.拖累，妨碍；n.妨害；拖累 | |
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81
ascend
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| vi.渐渐上升，升高；vt.攀登，登上 | |
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82
ordinances
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| n.条例，法令( ordinance的名词复数 ) | |
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83
groans
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| n.呻吟，叹息( groan的名词复数 )；呻吟般的声音v.呻吟( groan的第三人称单数 )；发牢骚；抱怨；受苦 | |
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84
dread
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| vt.担忧，忧虑；惧怕，不敢；n.担忧，畏惧 | |
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85
antagonist
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| n.敌人，对抗者，对手 | |
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86
conqueror
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| n.征服者，胜利者 | |
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87
ascetic
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| adj.禁欲的；严肃的 | |
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88
ascetics
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| n.苦行者，禁欲者，禁欲主义者( ascetic的名词复数 ) | |
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89
noted
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| adj.著名的，知名的 | |
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90
philosophical
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|
| adj.哲学家的，哲学上的，达观的 | |
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91
pithy
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| adj.(讲话或文章)简练的 | |
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92
quaint
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| adj.古雅的，离奇有趣的，奇怪的 | |
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93
possessed
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| adj.疯狂的；拥有的，占有的 | |
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94
auspicious
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| adj.吉利的；幸运的，吉兆的 | |
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95
aged
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| adj.年老的，陈年的 | |
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96
astonishment
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| n.惊奇，惊异 | |
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97
cremation
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| n.火葬，火化 | |
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98
ordains
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| v.任命（某人）为牧师( ordain的第三人称单数 )；授予（某人）圣职；（上帝、法律等）命令；判定 | |
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99
attain
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| vt.达到，获得，完成 | |
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100
vicissitudes
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| n.变迁，世事变化；变迁兴衰( vicissitude的名词复数 )；盛衰兴废 | |
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101
usury
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| n.高利贷 | |
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102
esteemed
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| adj.受人尊敬的v.尊敬( esteem的过去式和过去分词 )；敬重；认为；以为 | |
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103
ointments
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| n.软膏( ointment的名词复数 )；扫兴的人；煞风景的事物；药膏 | |
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104
benefactors
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| n.捐助者，施主( benefactor的名词复数 )；恩人 | |
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105
requisites
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| n.必要的事物( requisite的名词复数 ) | |
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106
decided
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| adj.决定了的，坚决的；明显的，明确的 | |
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107
reins
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| 感情，激情； 缰( rein的名词复数 )； 控制手段； 掌管； （成人带着幼儿走路以防其走失时用的）保护带 | |
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108
boulder
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| n.巨砾；卵石，圆石 | |
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109
shrines
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| 圣地，圣坛，神圣场所( shrine的名词复数 ) | |
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110
reminder
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| n.提醒物，纪念品；暗示，提示 | |
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111
eke
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| v.勉强度日，节约使用 | |
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112
livelihood
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| n.生计，谋生之道 | |
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113
incognito
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| adv.匿名地；n.隐姓埋名；adj.化装的，用假名的，隐匿姓名身份的 | |
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114
vassals
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| n.奴仆( vassal的名词复数 )；（封建时代）诸侯；从属者；下属 | |
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115
hereditary
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| adj.遗传的，遗传性的，可继承的，世袭的 | |
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116
expiate
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| v.抵补，赎罪 | |
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117
incurred
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| [医]招致的，遭受的； incur的过去式 | |
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118
annexation
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| n.吞并，合并 | |
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119
annually
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| adv.一年一次，每年 | |
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120
hymns
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| n.赞美诗，圣歌，颂歌( hymn的名词复数 ) | |
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121
expiation
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| n.赎罪，补偿 | |
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122
amenities
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| n.令人愉快的事物；礼仪；礼节；便利设施；礼仪( amenity的名词复数 )；便利设施；（环境等的）舒适；（性情等的）愉快 | |
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123
vapor
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| n.蒸汽，雾气 | |
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124
mete
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| v.分配；给予 | |
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125
bind
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| vt.捆，包扎；装订；约束；使凝固；vi.变硬 | |
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126
noose
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| n.绳套，绞索（刑）；v.用套索捉；使落入圈套；处以绞刑 | |
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127
fiery
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| adj.燃烧着的，火红的；暴躁的；激烈的 | |
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128
foes
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| 敌人，仇敌( foe的名词复数 ) | |
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129
presidency
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| n.总统(校长，总经理)的职位(任期) | |
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130
spacious
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| adj.广阔的，宽敞的 | |
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131
Christian
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| adj.基督教徒的；n.基督教徒 | |
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132
formulated
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| v.构想出( formulate的过去式和过去分词 )；规划；确切地阐述；用公式表示 | |
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133
distinguished
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| adj.卓越的，杰出的，著名的 | |
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134
labor
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| n.劳动，努力，工作，劳工；分娩；vi.劳动，努力，苦干；vt.详细分析；麻烦 | |
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135
mentality
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| n.心理，思想，脑力 | |
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136
administrative
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| adj.行政的，管理的 | |
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137
warriors
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| 武士，勇士，战士( warrior的名词复数 ) | |
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138
ancestry
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| n.祖先，家世 | |
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139
virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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140
hoarded
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| v.积蓄并储藏（某物）( hoard的过去式和过去分词 ) | |
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141
solely
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| adv.仅仅，唯一地 | |
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142
distinctive
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| adj.特别的，有特色的，与众不同的 | |
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143
versatile
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| adj.通用的，万用的；多才多艺的，多方面的 | |
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144
yearned
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| 渴望，切盼，向往( yearn的过去式和过去分词 ) | |
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145
courteous
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| adj.彬彬有礼的，客气的 | |
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146
physicist
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| n.物理学家，研究物理学的人 | |
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147
diffusion
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| n.流布；普及；散漫 | |
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148
ERECTED
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| adj. 直立的，竖立的，笔直的 vt. 使 ... 直立，建立 | |
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149
mound
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| n.土墩，堤，小山；v.筑堤，用土堆防卫 | |
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150
shovels
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| n.铲子( shovel的名词复数 )；锹；推土机、挖土机等的)铲；铲形部份v.铲子( shovel的第三人称单数 )；锹；推土机、挖土机等的)铲；铲形部份 | |
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151
nude
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| adj.裸体的；n.裸体者，裸体艺术品 | |
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152
savage
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| adj.野蛮的；凶恶的，残暴的；n.未开化的人 | |
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153
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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154
remorse
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| n.痛恨，悔恨，自责 | |
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155
stump
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| n.残株，烟蒂，讲演台；v.砍断，蹒跚而走 | |
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156
humbly
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| adv. 恭顺地，谦卑地 | |
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157
exalted
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| adj.(地位等)高的，崇高的；尊贵的，高尚的 | |
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158
ego
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| n.自我，自己，自尊 | |
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159
derided
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| v.取笑，嘲笑( deride的过去式和过去分词 ) | |
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160
throng
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| n.人群，群众；v.拥挤，群集 | |
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161
alas
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| int.唉(表示悲伤、忧愁、恐惧等) | |
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162
prosaic
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| adj.单调的，无趣的 | |
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163
locomotion
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| n.运动，移动 | |
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164
delightful
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| adj.令人高兴的，使人快乐的 | |
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165
fragrance
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| n.芬芳，香味，香气 | |
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166
undertakings
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| 企业( undertaking的名词复数 )； 保证； 殡仪业； 任务 | |
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167
determined
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| adj.坚定的；有决心的 | |
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168
penetrate
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| v.透(渗)入；刺入，刺穿；洞察，了解 | |
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169
surmise
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| v./n.猜想，推测 | |
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170
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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171
variance
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| n.矛盾，不同 | |
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172
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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173
gallant
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| adj.英勇的，豪侠的；(向女人)献殷勤的 | |
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174
replete
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| adj.饱满的，塞满的；n.贮蜜蚁 | |
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175
triumphant
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| adj.胜利的，成功的；狂欢的，喜悦的 | |
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176
well-being
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| n.安康，安乐，幸福 | |
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177
obstruction
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| n.阻塞，堵塞；障碍物 | |
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178
evolutionary
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| adj.进化的；演化的，演变的；[生]进化论的 | |
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179
license
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| n.执照，许可证，特许；v.许可，特许 | |
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180
dwindles
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| v.逐渐变少或变小( dwindle的第三人称单数 ) | |
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181
hybrids
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| n.杂交生成的生物体( hybrid的名词复数 )；杂交植物（或动物）；杂种；（不同事物的）混合物 | |
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182
mule
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| n.骡子，杂种，执拗的人 | |
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183
incapable
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| adj.无能力的，不能做某事的 | |
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184
exterminated
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| v.消灭，根绝( exterminate的过去式和过去分词 ) | |
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185
dedicated
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| adj.一心一意的；献身的；热诚的 | |
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