And so are nations.”
To the search of unassisted reason, man is an enigma—his origin, a deep unfathomed mystery—his being, nothing but a sad and strange commingling1 of discordant2 elements—his destiny unknown! He comes forth3 as it were unbidden—mingles for a few short hours in earth’s sorrows and enjoyments,—hurries through the part assigned him in the mighty4 drama of existence, when the curtain closes and he vanishes forever. We tread over the “green roof of his dark mansion,”—and he lives but in remembrance. The works too of his hands are frail5 and fleeting6. The proudest monument he rears, but scarce outlasts7 his memory—and the very dwelling8 which has sheltered him is hastening to destruction. “The ivy9 clings to the mouldering10 tower, the brier hangs out from the shattered window, and the wall-flower springs from the disjointed stones. The voices5 of merriment and of wailing11, the steps of the busy and the idle, have ceased in the deserted12 courts, and the weeds choke the entrances, and the grass waves upon the hearthstones.”
And it is so with nations! Earth is little better than a splendid waste of ruins,—a vast unbroken solitude13, garnished14 with the sepulchers15 of countless16 myriads17, and crowded with the relics18 of departed grandeur19! There is the tyranny of Desolation! There Change is ever busy, wandering amid the wasting forms of beauty, gathering20 the banquet of Decay!
Such to unassisted reason is the history of nations. They spring up into being, linger for a fleeting period,—are cut down and perish—their origin, their progress and their end, alike mysterious and inexplicable21! Revelation has indeed assured us of the destiny of man. We know that the same grave which closes over his decaying body shrouds22 not the undying spirit—that earth is but the threshold to another state of being. Far beyond its earthly scene of trial, Affection follows her departed object, and pillowed on the bosom23 of immortal24 hope, casts down the burden of her sorrows. The unfettered soul purified from her pollutions, soars upward,—
“On a wing
Be active and unwearied, and as bright
In its unruffled plumage after years
Have gathered into ages, and have gone
It is thus that Revelation fathoms27 the deep mystery of death—that it brings before us man and the purpose of his being. Guided then by the clear light it radiates, we can walk amid the darkness which enshrouds the fate of nations, and gather even from their silent ruins the true cause of their extinction28. More crowded is the catalogue of buried than of living generations! The records of departed States and Empires—the time-worn monuments of former strength and grandeur—the disjointed fragments of a once unbroken whole,—each, all, are eloquent29 around us! Why is it we can gaze on nothing permanent? Why is it that we stand the beings of a universe which Change is ever wasting? Why is it that innumerable nations of the earth, in the midst of all their beauty and magnificence, are stricken down for ever, and the place they occupied left desolate30? Is their fate without an object? Is their influence unfelt? Is it chance that rules their destiny?
One of the earliest theories respecting the progress of society, has been the regular tendency of our race to decline and degradation31. This theory, the result partly of tradition and partly of poetic32 fancy, carries back the mind to a golden age of primeval excellence33, and represents the progress of mankind as a continual departure from a higher and a better state of being. Those occasional exhibitions of6 lofty virtue34 and of noble self-devotion which mark the establishment of new States and Empires,—the stern integrity of Regulus,—the high-souled magnanimity of Fabricius,—it regards only as the ineffectual struggles of exalted36 minds to check the downward tendency of our race, and as swept away by the resistless current of human corruption37. This theory was transmitted even from remote antiquity,—interwoven with the superstitions38 of that early time, strengthened by the implicit40 confidence of each successive age, and destined41 to exist till that religion of which it was the offspring, should be crushed beneath the wider and the nobler system of Christianity. It was too a theory interesting and attractive,—well adapted to the age of its formation. It dealt much in the ideal. Its conceptions were those of poetry, mournful indeed, but beautiful and alluring43. It spoke44 of an elevated state of being from which man had fallen,—of a grandeur, every trace of which was then effaced,—of a beauty which had long since faded. It told of nobler aspirations45 that had fired the soul,—of loftier communings of the spirit with the world above,—of thoughts unbounded in their range, whose center was the universe. It breathed of a quiet and a happy era,—of a peace beyond all trouble,—of an innocence46 without a stain. It hurried its votaries47 away from the earth that met their vision, to the brighter one of its creation—a land beautiful beyond conception—the Elysium of gods and the residence of heroes. It was all that the genius of Paganism could do to linger around the visions of departed greatness.
This theory is now surrendered,—or its advocates, if any such there be, are few in number. We, of the present age, regard it as a wild and brilliant error, poetically48 beautiful, but in practice incorrect,—as a rich and elegant production of a distant age,—as a flower that sprung up, bloomed and faded in the spring-time of the world.
There is a second theory, which numbers among its supporters a large part of the philosophers of modern time. We would call it without reproach the Atheistic49 scheme, for it seems to shut out a governing Providence50 from the successive evolutions of our race. It attributes the same principles of stability to the natural and moral world, considering them as both liable to the same law of physical necessity, which causes them to “alternate, between fixed51 and narrow limits of progress and decay.” States and Empires it regards as rising only like the waves of the ocean, to give way to those that follow them—an endless succession of events, without one indication of plan or aim, to remind us of a governing Intelligence!
Laying aside these theories, as equally unworthy of man and of Him who made him,—with history for our guide, the monument at once of the rise and fall of nations,—what theory shall we form? What shall we affirm of history itself? Is it nothing but the chronicle of unconnected facts—the assemblage of by-gone events, that have passed without an object? What too is the lesson that we7 read in the revolutions of the world? Are they mere52 isolated53 exhibitions of a vast and mighty energy expended54 for no purpose,—monuments reared along the track of ages as mementos55 of unmeaning greatness,—meteors that burst from the midst of clouds and darkness to reveal the wreck56 of nations, and then go out for ever? In the eloquent language of another: “Is the change in its generations the only change in society? Are the actors alone renewed, and the same drama of life for ever repeated? Or rather does each succeeding generation, standing57 on the graves of their forefathers58, rise to a higher vantage ground, as the oaks of the wilderness59 in succession strike deeper roots, and grow more flourishing over the dust of their predecessors60?”
The theory implied in these remarks, if properly stated and understood, is the true theory of the progress of society. It is a real progress. One after another of its empires may have risen, flourished for a time, and then crumbled61 into ruins. Some may have remained apparently62 unaltered, balanced by the action of opposing causes,—but the grand, the mighty Whole, has been progressive. The current that sustained and bore it onward63, has increased in energy,—it has never lingered,—its apparent rest or retrocession, was but the reflux of the wave that is rising higher along the shore.
Our great principle then is,—that in the revolutions of the world we can trace the working of a vast design,—that they were but established agents to secure a mighty end. They may be regarded as a series of EXPERIMENTS upon mankind,—each powerful in its influence,—occurring at its proper time,—and all tending toward an object which is yet to be attained64. We find in these dark and gloomy spots of history nothing to alarm us! We consider them indeed as clouds, heavy and portentous65, resting on the path of ages—but as clouds surcharged with energy,—embosoming the elements of mighty action, destined to sweep away abuses,—to purify and disenthrall our race!
As an illustration of these remarks, let us turn to the last and greatest of those monarchies66 that were the glory of the ancient world. What now is the prospect67 that is opened to our vision? How rich in its variety of features—how gorgeous in its colorings! We are treading on the golden age of History. All that it has of beauty, power and grandeur, are at once before us. On the confines of a dark and superstitious68 era we behold69 the fabric35 of a mighty Empire. It has sprung up like the Oase of the desert, reared by the workings of magic power, instantaneous, electric! Yonder tower the columns of its capitol—the beautiful and arbitrary Mistress of the world—proud, imperial, ill-fated Rome! The city with its seven hills—its gorgeous palaces—its thousand fabrics70, molded by the plastic hand of symmetry, burst at once upon our view. Here then is the mighty theatre, where human nature is destined to stand forth, so near perfected—to display so many virtues71, and yet innumerable8 vices—to exhibit all that Paganism can accomplish for the advancement72 of our race. Here are assembled the monuments of Grecian genius, and of Roman valor—the pride of Philosophy, and the miracles of Art—all that Heathenism can do to adorn73 and dignify74 mankind. The experiment is made, and the Empress of the world sinks from the stern virtues of her early founders75, to the bloody76 licentiousness77 of a Nero or Caligula. Rome is tottering78 to her fall!
Here opens the mightiest79 revolution in the history of our globe—the introduction of Christianity. Forty centuries had been occupied in showing the impotency of unaided reason for the advancement of our race—and a new series of experiments now commences, to exhibit the evils of those human improvements which were soon engrafted on the simplicity80 of the Gospel. Christianity had a single object—to raise the spiritual nature of man above the sensual—to establish the dominion81 of reason, enlightened by Faith. It was the first system of religion which was favorable to the cause of freedom.
Trace now the progress of this glorious principle as it goes forth, forlorn and insulted from the hill of Calvary, to take possession of the falling empire of the world. Witness the thousand persecutions it endures—the obstacles it overcomes—its silent and gradual extension, till, in the age of Constantine, “it ascends82 the imperial throne and waves its banner over the palace of the C?sars.” To the eye of unassisted reason how glorious are the prospects83 of our race! Yet in the progress of three centuries, we see the wave of extermination84 sweep over that proud empire. It fell, for its existence was no longer needed. It had played the part assigned it in the grand, the mighty drama of the world—the energies of its youth, had wasted to the feebleness of age—its glory was departing—the fire of its genius had grown dim, flickered85 and expired—it was “feeding not on hope but on remembrances.” It fell, to prepare the way for a more glorious exhibition of the Christian42 faith—to give place for the foundation of rational liberty on the ruins of despotism. Christianity, by her union with imperial power, had lost her former purity. She had put on the garb86, and even revived the principles of Paganism, while liberty, the attendent and ally of all genuine improvement, lay bound and bleeding at the feet of the Mistress of the world. Why then, knowing as we do—the ultimate result—why should we regard the dark period of nearly a thousand years, which followed, as giving any support to the Atheistic scheme of alternate elevation87 and decay? The feudal88 system, with all its errors, was the REMEDY applied89 to save the world from the destructive influence of a corrupted90 christianity, in union with despotic power. That system too in the progress of events, governed not by miracles but moral causes, was of necessity to have its course—an energy great enough to demolish91 the empire of the world, could be expended only in the lapse92 of centuries. Monarchs93 had learned to believe themselves supreme94 and their thrones immoveable. Literature9 had fled for safety to the cloisters95 of the monks96, and the enemies of human improvement had seized upon the church as the most powerful engine of political intrigue97. There was something in the darkness and the superstition39 of the last ten centuries, that had augured98 of a mighty change. It had been the fearful stillness that precedes the storm—the awful silence that is heralding99 the bursting forth of the volcano. The way had been preparing for a protracted100 struggle between perverted101 and genuine Christianity—the dawn of the reformation was at hand.
The period at length arrived. In the gloom of the dark ages there had been one agent unceasing in its efforts, whose step, silent as the tread of death, was yet as certain in its progress. Unsuspected, and apparently chained down by its opposers, it had been collecting the materials of another great explosion. It had fitted and prepared them, till their energy was irresistible102, and then buried them beneath the ponderous103 but rotten fabric of the Popish faith. The materials are ready and the time has come! It is now that there arises another and a human agent—one, whose daring spirit and unconquerable firmness, proclaim him of no common order—who bears in his hand the torch that is destined to awaken104 these energies to fury, and as he hurls105 it to its purpose, stands forth the chosen one of heaven in this mighty undertaking106. Need we say that it was Luther! His is indeed, a lofty elevation in the long line of the Reformers. His too is a name, imperishable, in the pages of Christianity! His the conceded title of a universal benefactor107.
It was impossible, however, upon the ordinary principles of human nature, that the Reformation, glorious as was its influence, should be at once complete. The wave that had swept over the corruptions108 of the Romish church, had also borne forward and deposited the dregs of its pollution. By degrees, a spurious philosophy took possession of a large part of the intellect of continental109 Europe, and the deep degeneracy of the Papal system, which still claimed the exclusive honors of christianity, gave plausibility110 to an attack upon the whole of revealed religion. In the midst of this incipient111 regeneration of the world, there is one, a proud and mighty empire, that remains112 aloof113! In the very heart of Christendom she has reared a temple, beautiful in its proportions and eloquent with grandeur!—whose worshipers are not of heaven. The dark banner of Infidelity is unfurled above it. On its entrance is written the inscription114, that “there is no God,”—and the prayer that ascends within it is an insult and a mockery. And where now is that Christianity which the Reformation introduced? Is its purity again to be perverted and its throne usurped115? We answer that it has not slumbered116. Already is it going forth to battle with the giant form of Heresy117. Animated118 with the spirit of its author, it is purifying this temple of abominations—washing out this impious inscription in the blood of a polluted nation. It has reared again the altar of a purer faith.
10 It is not with feelings of vanity but with a sense of the most solemn responsibilities, that we look upon the era which is now opening on the world, as probably the last great stage in the progressive advancement of our race. Shall we hail it as the greatest of all eras? Does it not, in the long line of ages, stand forth as a brilliant and attractive point, collecting by its brightness, every ray of knowledge and of science, to disseminate119 them wider through the nations of the earth? With all that we have to deplore120 of remaining ignorance and superstition on the one hand—and of restless and misapplied activity on the other—what age has ever witnessed such cheering prospects for the cause of Freedom and Christianity? As we look back on the past we see each succeeding revolution, sweeping121 away abuses and reading a great moral lesson to mankind!—while all have been pointing to the era, which seems now to have arrived, THE union OF WELL-REGULATED FREEDOM, AND A PURER FAITH, and all are eloquent in proof of the position we have labored122 to establish. How delightful123 to trace in part, the mighty experiment of sixty centuries, and find in it one harmonious124 system of events!—to follow out a golden chain, down through the darkness of the past, binding125 the disjointed fragments of society into one vast phalanx, moving ever onward! How animating126 to behold the incipient disenthrallment of a world!—to see Christianity coming forth purified and strengthened from the conflict, and hand in hand with freedom, leading on our race towards the perfection of their nature.
Whether the future progress of society will again be broken by sudden and disastrous127 changes—or will go on to rise by a gradual succession of elevations128, we cannot determine. The sky that now bends over it so bright and beautiful may yet be clouded—the thunder of another revolution may be heard, and the lightnings of a mighty power may shake it to its center. These changes if they come, will hurry it along a burning track to its destined elevation. The promised redemption of our race, we trust is near at hand. It may be when the sun that now rides in light above us, shall look down on others who are soon to fill our places—while the temples of our worship are unshaken in their strength—when the stone that marks the place of our deposit, shall not yet have crumbled. But, sooner or later, that period will arrive. It will be an era, glorious beyond conception. The patriot129 and christian of that favored age, as he stands amidst its brightness and ministers at the altar of regulated freedom and uncorrupted faith, gifted with that prophetic vision which connects the future with the past—will trace the golden chain that binds130 our system to the throne of God, and while he mourns over the suffering and degradation which has marked our world, will yet adore that wisdom, which
And better thence, and better yet again
In infinite progression.
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收听单词发音
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1
commingling
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| v.混合，掺和，合并( commingle的现在分词 ) | |
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discordant
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| adj.不调和的 | |
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forth
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| adv.向前；向外，往外 | |
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mighty
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| adj.强有力的；巨大的 | |
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frail
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| adj.身体虚弱的；易损坏的 | |
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fleeting
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| adj.短暂的，飞逝的 | |
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outlasts
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| v.比…长久，比…活得长( outlast的第三人称单数 ) | |
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8
dwelling
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| n.住宅，住所，寓所 | |
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9
ivy
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| n.常青藤，常春藤 | |
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mouldering
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| v.腐朽( moulder的现在分词 )；腐烂，崩塌 | |
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wailing
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| v.哭叫，哀号( wail的现在分词 )；沱 | |
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deserted
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| adj.荒芜的，荒废的，无人的，被遗弃的 | |
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13
solitude
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| n. 孤独; 独居,荒僻之地,幽静的地方 | |
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garnished
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| v.给（上餐桌的食物）加装饰( garnish的过去式和过去分词 ) | |
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sepulchers
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| n.坟墓，墓穴( sepulcher的名词复数 )；圣物置放处v.埋葬( sepulcher的第三人称单数 ) | |
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countless
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| adj.无数的，多得不计其数的 | |
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myriads
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| n.无数，极大数量( myriad的名词复数 ) | |
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relics
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| [pl.］n.遗物，遗迹，遗产；遗体，尸骸 | |
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grandeur
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| n.伟大，崇高，宏伟，庄严，豪华 | |
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gathering
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| n.集会，聚会，聚集 | |
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inexplicable
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| adj.无法解释的，难理解的 | |
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shrouds
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| n.裹尸布( shroud的名词复数 )；寿衣；遮蔽物；覆盖物v.隐瞒( shroud的第三人称单数 )；保密 | |
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bosom
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| n.胸，胸部；胸怀；内心；adj.亲密的 | |
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immortal
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| adj.不朽的；永生的，不死的；神的 | |
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eternity
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| n.不朽，来世；永恒，无穷 | |
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eldest
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| adj.最年长的，最年老的 | |
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fathoms
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| 英寻( fathom的名词复数 ) | |
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extinction
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| n.熄灭，消亡，消灭，灭绝，绝种 | |
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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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desolate
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| adj.荒凉的，荒芜的；孤独的，凄凉的；v.使荒芜，使孤寂 | |
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degradation
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| n.降级；低落；退化；陵削；降解；衰变 | |
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poetic
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| adj.富有诗意的，有诗人气质的，善于抒情的 | |
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excellence
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| n.优秀，杰出，(pl.)优点，美德 | |
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virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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fabric
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| n.织物，织品，布；构造，结构，组织 | |
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exalted
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| adj.(地位等)高的，崇高的；尊贵的，高尚的 | |
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corruption
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| n.腐败，堕落，贪污 | |
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superstitions
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| 迷信，迷信行为( superstition的名词复数 ) | |
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superstition
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| n.迷信，迷信行为 | |
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implicit
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| a.暗示的，含蓄的，不明晰的，绝对的 | |
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destined
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| adj.命中注定的；(for)以…为目的地的 | |
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Christian
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| adj.基督教徒的；n.基督教徒 | |
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alluring
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| adj.吸引人的，迷人的 | |
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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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aspirations
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| 强烈的愿望( aspiration的名词复数 )； 志向； 发送气音； 发 h 音 | |
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innocence
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| n.无罪；天真；无害 | |
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votaries
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| n.信徒( votary的名词复数 )；追随者；（天主教）修士；修女 | |
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poetically
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| adv.有诗意地，用韵文 | |
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atheistic
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| adj.无神论者的 | |
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providence
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| n.深谋远虑，天道，天意；远见；节约；上帝 | |
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fixed
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| adj.固定的，不变的，准备好的；(计算机)固定的 | |
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mere
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| adj.纯粹的；仅仅，只不过 | |
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isolated
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| adj.与世隔绝的 | |
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expended
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| v.花费( expend的过去式和过去分词 )；使用（钱等）做某事；用光；耗尽 | |
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mementos
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| 纪念品，令人回忆的东西( memento的名词复数 ) | |
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wreck
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| n.失事，遇难；沉船；vt.(船等)失事，遇难 | |
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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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forefathers
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| n.祖先，先人；祖先，祖宗( forefather的名词复数 )；列祖列宗；前人 | |
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59
wilderness
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| n.杳无人烟的一片陆地、水等，荒漠 | |
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predecessors
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| n.前任( predecessor的名词复数 )；前辈；（被取代的）原有事物；前身 | |
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crumbled
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| （把…）弄碎， （使）碎成细屑( crumble的过去式和过去分词 )； 衰落； 坍塌； 损坏 | |
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apparently
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| adv.显然地；表面上，似乎 | |
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63
onward
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| adj.向前的，前进的；adv.向前，前进，在先 | |
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64
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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65
portentous
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| adj.不祥的，可怕的，装腔作势的 | |
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66
monarchies
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| n. 君主政体, 君主国, 君主政治 | |
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67
prospect
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| n.前景，前途；景色，视野 | |
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68
superstitious
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| adj.迷信的 | |
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69
behold
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| v.看，注视，看到 | |
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70
fabrics
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| 织物( fabric的名词复数 )； 布； 构造； （建筑物的）结构（如墙、地面、屋顶）：质地 | |
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71
virtues
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| 美德( virtue的名词复数 )； 德行； 优点； 长处 | |
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72
advancement
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| n.前进，促进，提升 | |
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73
adorn
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| vt.使美化，装饰 | |
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74
dignify
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| vt.使有尊严；使崇高；给增光 | |
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75
founders
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| n.创始人( founder的名词复数 ) | |
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76
bloody
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| adj.非常的的；流血的；残忍的；adv.很；vt.血染 | |
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licentiousness
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| n.放肆，无法无天 | |
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78
tottering
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| adj.蹒跚的，动摇的v.走得或动得不稳( totter的现在分词 )；踉跄；蹒跚；摇摇欲坠 | |
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79
mightiest
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| adj.趾高气扬( mighty的最高级 )；巨大的；强有力的；浩瀚的 | |
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80
simplicity
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| n.简单，简易；朴素；直率，单纯 | |
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81
dominion
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| n.统治，管辖，支配权；领土，版图 | |
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82
ascends
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| v.上升，攀登( ascend的第三人称单数 ) | |
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83
prospects
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| n.希望，前途(恒为复数) | |
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84
extermination
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| n.消灭，根绝 | |
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85
flickered
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| （通常指灯光）闪烁，摇曳( flicker的过去式和过去分词 ) | |
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86
garb
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| n.服装，装束 | |
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87
elevation
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| n.高度；海拔；高地；上升；提高 | |
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88
feudal
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| adj.封建的，封地的，领地的 | |
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applied
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| adj.应用的；v.应用，适用 | |
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90
corrupted
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| （使）败坏( corrupt的过去式和过去分词 )； （使）腐化； 引起（计算机文件等的）错误； 破坏 | |
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demolish
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| v.拆毁(建筑物等)，推翻(计划、制度等) | |
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lapse
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| n.过失，流逝，失效，抛弃信仰，间隔；vi.堕落，停止，失效，流逝；vt.使失效 | |
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93
monarchs
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| 君主，帝王( monarch的名词复数 ) | |
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supreme
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| adj.极度的，最重要的；至高的，最高的 | |
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95
cloisters
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| n.（学院、修道院、教堂等建筑的）走廊( cloister的名词复数 )；回廊；修道院的生活；隐居v.隐退，使与世隔绝( cloister的第三人称单数 ) | |
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96
monks
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| n.修道士，僧侣( monk的名词复数 ) | |
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intrigue
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| vt.激起兴趣，迷住；vi.耍阴谋；n.阴谋，密谋 | |
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augured
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| v.预示，预兆，预言( augur的过去式和过去分词 )；成为预兆；占卜 | |
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99
heralding
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| v.预示( herald的现在分词 )；宣布（好或重要） | |
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100
protracted
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| adj.拖延的；延长的v.拖延“protract”的过去式和过去分词 | |
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101
perverted
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| adj.不正当的v.滥用( pervert的过去式和过去分词 )；腐蚀；败坏；使堕落 | |
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102
irresistible
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| adj.非常诱人的，无法拒绝的，无法抗拒的 | |
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103
ponderous
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| adj.沉重的，笨重的，(文章)冗长的 | |
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104
awaken
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| vi.醒，觉醒；vt.唤醒，使觉醒，唤起，激起 | |
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105
hurls
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| v.猛投，用力掷( hurl的第三人称单数 )；大声叫骂 | |
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106
undertaking
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| n.保证，许诺，事业 | |
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107
benefactor
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| n. 恩人，行善的人，捐助人 | |
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108
corruptions
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| n.堕落( corruption的名词复数 )；腐化；腐败；贿赂 | |
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109
continental
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| adj.大陆的，大陆性的，欧洲大陆的 | |
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110
plausibility
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| n. 似有道理, 能言善辩 | |
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111
incipient
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| adj.起初的，发端的，初期的 | |
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112
remains
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| n.剩余物，残留物；遗体，遗迹 | |
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113
aloof
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| adj.远离的；冷淡的，漠不关心的 | |
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114
inscription
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| n.（尤指石块上的）刻印文字，铭文，碑文 | |
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115
usurped
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| 篡夺，霸占( usurp的过去式和过去分词 )； 盗用； 篡夺，篡权 | |
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116
slumbered
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| 微睡，睡眠（slumber的过去式与过去分词形式） | |
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117
heresy
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| n.异端邪说；异教 | |
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118
animated
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| adj.生气勃勃的，活跃的，愉快的 | |
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119
disseminate
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| v.散布；传播 | |
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120
deplore
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| vt.哀叹，对...深感遗憾 | |
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121
sweeping
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| adj.范围广大的，一扫无遗的 | |
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122
labored
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| adj.吃力的，谨慎的v.努力争取(for)( labor的过去式和过去分词 )；苦干；详细分析；（指引擎）缓慢而困难地运转 | |
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123
delightful
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| adj.令人高兴的，使人快乐的 | |
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124
harmonious
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| adj.和睦的，调和的，和谐的，协调的 | |
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125
binding
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| 有约束力的，有效的，应遵守的 | |
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126
animating
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| v.使有生气( animate的现在分词 )；驱动；使栩栩如生地动作；赋予…以生命 | |
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127
disastrous
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| adj.灾难性的，造成灾害的；极坏的，很糟的 | |
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128
elevations
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| （水平或数量）提高( elevation的名词复数 )； 高地； 海拔； 提升 | |
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129
patriot
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| n.爱国者，爱国主义者 | |
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130
binds
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| v.约束( bind的第三人称单数 )；装订；捆绑；（用长布条）缠绕 | |
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131
educes
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| v.引出( educe的第三人称单数 )；唤起或开发出（潜能）；推断（出）；从数据中演绎（出） | |
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