I have said that the operative art is symbolized2—that is to say, used as a symbol—in the speculative3 science. Let us now inquire, as the subject of the present essay, how this is done in reference to a system of symbolism dependent for its construction on types and figures derived4 from the temple of Solomon, and which we hence call the "Temple Symbolism of Freemasonry."
Bearing in mind that speculative Masonry5 dates its origin from the building of King Solomon's temple by Jewish and Tyrian artisans,53 the first important fact that attracts the attention is, that the operative masons at Jerusalem were engaged in the construction of an earthly and material temple, to be dedicated6 to the service and worship of God—a house in which Jehovah was to dwell visibly by his Shekinah, and whence he was, by the Urim and Thummim, to send forth8 his oracles9 for the government and direction of his chosen people.
Now, the operative art having, for us, ceased, we, as speculative Masons, symbolize1 the labors11 of our predecessors12 by engaging in the construction of a spiritual temple in our hearts, pure and spotless, fit for the dwelling-place of Him who is the author of purity—where God is to be worshipped in spirit and in truth, and whence every evil thought and unruly passion is to be banished13, as the sinner and the Gentile were excluded from the sanctuary14 of the Jewish temple.
This spiritualizing of the temple of Solomon is the first, the most prominent and most pervading15 of all the symbolic16 instructions of Freemasonry. It is the link that binds17 the operative and speculative divisions of the order. It is this which gives it its religious character. Take from Freemasonry its dependence18 on the temple, leave out of its ritual all reference to that sacred edifice19, and to the legends connected with it, and the system itself must at once decay and die, or at best remain only as some fossilized bone, imperfectly to show the nature of the living body to which it once belonged.
Temple worship is in itself an ancient type of the religious sentiment in its progress towards spiritual elevation20. As soon as a nation emerged, in the world's progress, out of Fetichism, or the worship of visible objects,—the most degraded form of idolatry,—its people began to establish a priesthood and to erect21 temples.54 The Scandinavians, the Celts, the Egyptians, and the Greeks, however much they may have differed in the ritual and the objects of their polytheistic worship, all were possessed22 of priests and temples. The Jews first constructed their tabernacle, or portable temple, and then, when time and opportunity permitted, transferred their monotheistic worship to that more permanent edifice which is now the subject of our contemplation. The mosque23 of the Mohammedan and the church or the chapel24 of the Christian25 are but embodiments of the same idea of temple worship in a simpler form.
The adaptation, therefore, of the material temple to a science of symbolism would be an easy, and by no means a novel task, to both the Jewish and the Tyrian mind. Doubtless, at its original conception, the idea was rude and unembellished, to be perfected and polished only by future aggregations26 of succeeding intellects. And yet no biblical scholar will venture to deny that there was, in the mode of building, and in all the circumstances connected with the construction of King Solomon's temple, an apparent design to establish a foundation for symbolism.55
I propose now to illustrate27, by a few examples, the method in which the speculative Masons have appropriated this design of King Solomon to their own use.
To construct his earthly temple, the operative mason followed the architectural designs laid down on the trestle-board, or tracing-board, or book of plans of the architect. By these he hewed28 and squared his materials; by these he raised his walls; by these he constructed his arches; and by these strength and durability29, combined with grace and beauty, were bestowed30 upon the edifice which he was constructing.
The trestle-board becomes, therefore, one of our elementary symbols. For in the masonic ritual the speculative Mason is reminded that, as the operative artist erects31 his temporal building, in accordance with the rules and designs laid down on the trestle-board of the master-workman, so should he erect that spiritual building, of which the material is a type, in obedience32 to the rules and designs, the precepts33 and commands, laid down by the grand Architect of the universe, in those great books of nature and revelation, which constitute the spiritual trestle-board of every Freemason.
The trestle-board is, then, the symbol of the natural and moral law. Like every other symbol of the order, it is universal and tolerant in its application; and while, as Christian Masons, we cling with unfaltering integrity to that explanation which makes the Scriptures35 of both dispensations our trestle-board, we permit our Jewish and Mohammedan brethren to content themselves with the books of the Old Testament36, or the Koran. Masonry does not interfere37 with the peculiar38 form or development of any one's religious faith. All that it asks is, that the interpretation39 of the symbol shall be according to what each one supposes to be the revealed will of his Creator. But so rigidly40 exacting41 is it that the symbol shall be preserved, and, in some rational way, interpreted, that it peremptorily42 excludes the Atheist43 from its communion, because, believing in no Supreme44 Being, no divine Architect, he must necessarily be without a spiritual trestle-board on which the designs of that Being may be inscribed45 for his direction.
But the operative mason required materials wherewith to construct his temple. There was, for instance, the rough ashlar—the stone in its rude and natural state—unformed and unpolished, as it had been lying in the quarries46 of Tyre from the foundation of the earth. This stone was to be hewed and squared, to be fitted and adjusted, by simple, but appropriate implements48, until it became a perfect ashlar, or well-finished stone, ready to take its destined49 place in the building.
Here, then, again, in these materials do we find other elementary symbols. The rough and unpolished stone is a symbol of man's natural state—ignorant, uncultivated, and, as the Roman historian expresses it, "grovelling50 to the earth, like the beasts of the field, and obedient to every sordid51 appetite;" 56 but when education has exerted its salutary influences in expanding his intellect, in restraining his hitherto unruly passions, and purifying his life, he is then represented by the perfect ashlar, or finished stone, which, under the skilful52 hands of the workman, has been smoothed, and squared, and fitted for its appropriate place in the building.
Here an interesting circumstance in the history of the preparation of these materials has been seized and beautifully appropriated by our symbolic science. We learn from the account of the temple, contained in the First Book of Kings, that "The house, when it was in building, was built of stone, made ready before it was brought thither54, so that there was neither hammer nor axe55, nor any tool of iron, heard in the house while it was in building." 57
Now, this mode of construction, undoubtedly56 adopted to avoid confusion and discord57 among so many thousand workmen,58 has been selected as an elementary symbol of concord58 and harmony—virtues60 which are not more essential to the preservation61 and perpetuity of our own society than they are to that of every human association.
The perfect ashlar, therefore,—the stone thus fitted for its appropriate position in the temple,—becomes not only a symbol of human perfection (in itself, of course, only a comparative term), but also, when we refer to the mode in which it was prepared, of that species of perfection which results from the concord and union of men in society. It is, in fact, a symbol of the social character of the institution.
There are other elementary symbols, to which I may hereafter have occasion to revert62; the three, however, already described,—the rough ashlar, the perfect ashlar, and the trestle-board,—and which, from their importance, have received the name of "jewels," will be sufficient to give some idea of the nature of what may be called the "symbolic alphabet" of Masonry. Let us now proceed to a brief consideration of the method in which this alphabet of the science is applied63 to the more elevated and abstruser portions of the system, and which, as the temple constitutes its most important type, I have chosen to call the "Temple Symbolism of Masonry."
Both Scripture34 and tradition inform us that, at the building of King Solomon's temple, the masons were divided into different classes, each engaged in different tasks. We learn, from the Second Book of Chronicles, that these classes were the bearers of burdens, the hewers of stones, and the overseers, called by the old masonic writers the Ish sabal, the Ish chotzeb, and the Menatzchim. Now, without pretending to say that the modern institution has preserved precisely64 the same system of regulations as that which was observed at the temple, we shall certainly find a similarity in these divisions to the Apprentices66, Fellow Crafts and Master Masons of our own day. At all events, the three divisions made by King Solomon, in the workmen at Jerusalem, have been adopted as the types of the three degrees now practised in speculative Masonry; and as such we are, therefore, to consider them. The mode in which these three divisions of workmen labored67 in constructing the temple, has been beautifully symbolized in speculative Masonry, and constitutes an important and interesting part of temple symbolism.
Thus we know, from our own experience among modern workmen, who still pursue the same method, as well as from the traditions of the order, that the implements used in the quarries were few and simple, the work there requiring necessarily, indeed, but two tools, namely, the twenty-four inch gauge68, or two foot rule, and the common gavel, or stone-cutter's hammer. With the former implement47, the operative mason took the necessary dimensions of the stone he was about to prepare, and with the latter, by repeated blows, skilfully69 applied, he broke off every unnecessary protuberance, and rendered it smooth and square, and fit to take its place in the building.
And thus, in the first degree of speculative Masonry, the Entered Apprentice65 receives these simple implements, as the emblematic70 working tools of his profession, with their appropriate symbolical71 instruction. To the operative mason their mechanical and practical use alone is signified, and nothing more of value does their presence convey to his mind. To the speculative Mason the sight of them is suggestive of far nobler and sublimer72 thoughts; they teach him to measure, not stones, but time; not to smooth and polish the marble for the builder's use, but to purify and cleanse73 his heart from every vice7 and imperfection that would render it unfit for a place in the spiritual temple of his body.
In the symbolic alphabet of Freemasonry, therefore, the twenty-four inch gauge is a symbol of time well employed; the common gavel, of the purification of the heart.
Here we may pause for a moment to refer to one of the coincidences between Freemasonry and those Mysteries59 which formed so important a part of the ancient religions, and which coincidences have led the writers on this subject to the formation of a well-supported theory that there was a common connection between them. The coincidence to which I at present allude74 is this: in all these Mysteries—the incipient75 ceremony of initiation76—the first step taken by the candidate was a lustration or purification. The aspirant77 was not permitted to enter the sacred vestibule, or take any part in the secret formula of initiation, until, by water or by fire, he was emblematically78 purified from the corruptions79 of the world which he was about to leave behind. I need not, after this, do more than suggest the similarity of this formula, in principle, to a corresponding one in Freemasonry, where the first symbols presented to the apprentice are those which inculcate a purification of the heart, of which the purification of the body in the ancient Mysteries was symbolic.
We no longer use the bath or the fountain, because in our philosophical80 system the symbolization81 is more abstract, if I may use the term; but we present the aspirant with the lamb-skin apron82, the gauge, and the gavel, as symbols of a spiritual purification. The design is the same, but the mode in which it is accomplished83 is different.
Let us now resume the connected series of temple symbolism.
At the building of the temple, the stones having been thus prepared by the workmen of the lowest degree (the Apprentices, as we now call them, the aspirants84 of the ancient Mysteries), we are informed that they were transported to the site of the edifice on Mount Moriah, and were there placed in the hands of another class of workmen, who are now technically85 called the Fellow Crafts, and who correspond to the Mystes, or those who had received the second degree of the ancient Mysteries. At this stage of the operative work more extensive and important labors were to be performed, and accordingly a greater amount of skill and knowledge was required of those to whom these labors were intrusted. The stones, having been prepared by the Apprentices60 (for hereafter, in speaking of the workmen of the temple, I shall use the equivalent appellations86 of the more modern Masons), were now to be deposited in their destined places in the building, and the massive walls were to be erected87. For these purposes implements of a higher and more complicated character than the gauge and gavel were necessary. The square was required to fit the joints88 with sufficient accuracy, the level to run the courses in a horizontal line, and the plumb89 to erect the whole with due regard to perfect perpendicularity90. This portion of the labor10 finds its symbolism in the second degree of the speculative science, and in applying this symbolism we still continue to refer to the idea of erecting91 a spiritual temple in the heart.
The necessary preparations, then, having been made in the first degree, the lessons having been received by which the aspirant is taught to commence the labor of life with the purification of the heart, as a Fellow Craft he continues the task by cultivating those virtues which give form and impression to the character, as well adapted stones give shape and stability to the building. And hence the "working tools" of the Fellow Craft are referred, in their symbolic application, to those virtues. In the alphabet of symbolism, we find the square, the level, and the plumb appropriated to this second degree. The square is a symbol denoting morality. It teaches us to apply the unerring principles of moral science to every action of our lives, to see that all the motives92 and results of our conduct shall coincide with the dictates93 of divine justice, and that all our thoughts, words, and deeds shall harmoniously95 conspire96, like the well-adjusted and rightly-squared joints of an edifice, to produce a smooth, unbroken life of virtue59.
The plumb is a symbol of rectitude of conduct, and inculcates that integrity of life and undeviating course of moral uprightness which can alone distinguish the good and just man. As the operative workman erects his temporal building with strict observance of that plumb-line, which will not permit him to deviate97 a hair's breadth to the right or to the left, so the speculative Mason, guided by the unerring principles of right and truth inculcated in the symbolic teachings of the same implement, is steadfast98 in the pursuit of truth, neither bending beneath the frowns of adversity nor yielding to the seductions of prosperity.61
The level, the last of the three working tools of the operative craftsman99, is a symbol of equality of station. Not that equality of civil or social position which is to be found only in the vain dreams of the anarchist100 or the Utopian, but that great moral and physical equality which affects the whole human race as the children of one common Father, who causes his sun to shine and his rain to fall on all alike, and who has so appointed the universal lot of humanity, that death, the leveller of all human greatness, is made to visit with equal pace the prince's palace and the peasant's hut.62
Here, then, we have three more signs or hieroglyphics101 added to our alphabet of symbolism. Others there are in this degree, but they belong to a higher grade of interpretation, and cannot be appropriately discussed in an essay on temple symbolism only.
We now reach the third degree, the Master Masons of the modern science, and the Epopts, or beholders of the sacred things in the ancient Mysteries.
In the third degree the symbolic allusions102 to the temple of Solomon, and the implements of Masonry employed in its construction, are extended and fully53 completed. At the building of that edifice, we have already seen that one class of the workmen was employed in the preparation of the materials, while another was engaged in placing those materials in their proper position. But there was a third and higher class,—the master workmen,—whose duty it was to superintend the two other classes, and to see that the stones were not only duly prepared, but that the most exact accuracy had been observed in giving to them their true juxtaposition103 in the edifice. It was then only that the last and finishing labor63 was performed, and the cement was applied by these skilful workmen, to secure the materials in their appropriate places, and to unite the building in one enduring and connected mass. Hence the trowel, we are informed, was the most important, though of course not the only, implement in use among the master builders. They did not permit this last, indelible operation to be performed by any hands less skilful than their own. They required that the craftsmen104 should prove the correctness of their work by the square, level, and plumb, and test, by these unerring instruments, the accuracy of their joints; and, when satisfied of the just arrangement of every part, the cement, which was to give an unchangeable union to the whole, was then applied by themselves.
Hence, in speculative Masonry, the trowel has been assigned to the third degree as its proper implement, and the symbolic meaning which accompanies it has a strict and beautiful reference to the purposes for which it was used in the ancient temple; for as it was there employed "to spread the cement which united the building in one common mass," so is it selected as the symbol of brotherly love—that cement whose object is to unite our mystic association in one sacred and harmonious94 band of brethren.
Here, then, we perceive the first, or, as I have already called it, the elementary form of our symbolism—the adaptation of the terms, and implements, and processes of an operative art to a speculative science. The temple is now completed. The stones having been hewed, squared, and numbered in the quarries by the apprentices,—having been properly adjusted by the craftsmen, and finally secured in their appropriate places, with the strongest and purest cement, by the master builders,—the temple of King Solomon presented, in its finished condition, so noble an appearance of sublimity105 and grandeur106 as to well deserve to be selected, as it has been, for the type or symbol of that immortal107 temple of the body, to which Christ significantly and symbolically108 alluded109 when he said, "Destroy this temple, and in three days I will raise it up."
This idea of representing the interior and spiritual man by a material temple is so apposite in all its parts as to have occurred on more than one occasion to the first teachers of Christianity. Christ himself repeatedly alludes110 to it in other passages, and the eloquent111 and figurative St. Paul beautifully extends the idea in one of his Epistles to the Corinthians, in the following language: "Know ye not that ye are the temple of God, and that the spirit of God dwelleth in you?" And again, in a subsequent passage of the same Epistle, he reiterates112 the idea in a more positive form: "What, know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own?" And Dr. Adam Clarke, while commenting on this latter passage, makes the very allusions which have been the topic of discussion in the present essay. "As truly," says he, "as the living God dwelt in the Mosaic113 tabernacle and in the temple of Solomon, so truly does the Holy Ghost dwell in the souls of genuine Christians114; and as the temple and all its utensils115 were holy, separated from all common and profane116 uses, and dedicated alone to the service of God, so the bodies of genuine Christians are holy, and should be employed in the service of God alone."
The idea, therefore, of making the temple a symbol of the body, is not exclusively masonic; but the mode of treating the symbolism by a reference to the particular temple of Solomon, and to the operative art engaged in its construction, is peculiar to Freemasonry. It is this which isolates117 it from all other similar associations. Having many things in common with the secret societies and religious Mysteries of antiquity118, in this "temple symbolism" it differs from them all.
点击
收听单词发音
收听单词发音 |
1
symbolize
|
|
| vt.作为...的象征，用符号代表 | |
参考例句： |
|
|
|
|
2
symbolized
|
|
| v.象征，作为…的象征( symbolize的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
3
speculative
|
|
| adj.思索性的，暝想性的，推理的 | |
参考例句： |
|
|
|
|
4
derived
|
|
| vi.起源；由来；衍生；导出v.得到( derive的过去式和过去分词 )；（从…中）得到获得；源于；（从…中）提取 | |
参考例句： |
|
|
|
|
5
masonry
|
|
| n.砖土建筑；砖石 | |
参考例句： |
|
|
|
|
6
dedicated
|
|
| adj.一心一意的；献身的；热诚的 | |
参考例句： |
|
|
|
|
7
vice
|
|
| n.坏事；恶习；[pl.]台钳，老虎钳；adj.副的 | |
参考例句： |
|
|
|
|
8
forth
|
|
| adv.向前；向外，往外 | |
参考例句： |
|
|
|
|
9
oracles
|
|
| 神示所( oracle的名词复数 )； 神谕； 圣贤； 哲人 | |
参考例句： |
|
|
|
|
10
labor
|
|
| 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 | |
参考例句： |
|
|
|
|
11
labors
|
|
| v.努力争取(for)( labor的第三人称单数 )；苦干；详细分析；（指引擎）缓慢而困难地运转 | |
参考例句： |
|
|
|
|
12
predecessors
|
|
| n.前任( predecessor的名词复数 )；前辈；（被取代的）原有事物；前身 | |
参考例句： |
|
|
|
|
13
banished
|
|
| v.放逐，驱逐( banish的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
14
sanctuary
|
|
| n.圣所，圣堂，寺庙；禁猎区，保护区 | |
参考例句： |
|
|
|
|
15
pervading
|
|
| v.遍及，弥漫( pervade的现在分词 ) | |
参考例句： |
|
|
|
|
16
symbolic
|
|
| adj.象征性的，符号的，象征主义的 | |
参考例句： |
|
|
|
|
17
binds
|
|
| v.约束( bind的第三人称单数 )；装订；捆绑；（用长布条）缠绕 | |
参考例句： |
|
|
|
|
18
dependence
|
|
| n.依靠，依赖；信任，信赖；隶属 | |
参考例句： |
|
|
|
|
19
edifice
|
|
| n.宏伟的建筑物(如宫殿，教室) | |
参考例句： |
|
|
|
|
20
elevation
|
|
| n.高度；海拔；高地；上升；提高 | |
参考例句： |
|
|
|
|
21
erect
|
|
| n./v.树立，建立，使竖立；adj.直立的，垂直的 | |
参考例句： |
|
|
|
|
22
possessed
|
|
| adj.疯狂的；拥有的，占有的 | |
参考例句： |
|
|
|
|
23
mosque
|
|
| n.清真寺 | |
参考例句： |
|
|
|
|
24
chapel
|
|
| n.小教堂，殡仪馆 | |
参考例句： |
|
|
|
|
25
Christian
|
|
| adj.基督教徒的；n.基督教徒 | |
参考例句： |
|
|
|
|
26
aggregations
|
|
| n.聚集( aggregation的名词复数 )；集成；集结；聚集体 | |
参考例句： |
|
|
|
|
27
illustrate
|
|
| v.举例说明，阐明；图解，加插图 | |
参考例句： |
|
|
|
|
28
hewed
|
|
| v.（用斧、刀等）砍、劈( hew的过去式和过去分词 )；砍成；劈出；开辟 | |
参考例句： |
|
|
|
|
29
durability
|
|
| n.经久性，耐用性 | |
参考例句： |
|
|
|
|
30
bestowed
|
|
| 赠给，授予( bestow的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
31
erects
|
|
| v.使直立，竖起( erect的第三人称单数 )；建立 | |
参考例句： |
|
|
|
|
32
obedience
|
|
| n.服从，顺从 | |
参考例句： |
|
|
|
|
33
precepts
|
|
| n.规诫，戒律，箴言( precept的名词复数 ) | |
参考例句： |
|
|
|
|
34
scripture
|
|
| n.经文，圣书，手稿；Scripture:(常用复数)《圣经》，《圣经》中的一段 | |
参考例句： |
|
|
|
|
35
scriptures
|
|
| 经文，圣典( scripture的名词复数 )； 经典 | |
参考例句： |
|
|
|
|
36
testament
|
|
| n.遗嘱；证明 | |
参考例句： |
|
|
|
|
37
interfere
|
|
| v.(in)干涉，干预；(with)妨碍，打扰 | |
参考例句： |
|
|
|
|
38
peculiar
|
|
| adj.古怪的，异常的；特殊的，特有的 | |
参考例句： |
|
|
|
|
39
interpretation
|
|
| n.解释，说明，描述；艺术处理 | |
参考例句： |
|
|
|
|
40
rigidly
|
|
| adv.刻板地，僵化地 | |
参考例句： |
|
|
|
|
41
exacting
|
|
| adj.苛求的，要求严格的 | |
参考例句： |
|
|
|
|
42
peremptorily
|
|
| adv.紧急地，不容分说地，专横地 | |
参考例句： |
|
|
|
|
43
atheist
|
|
| n.无神论者 | |
参考例句： |
|
|
|
|
44
supreme
|
|
| adj.极度的，最重要的；至高的，最高的 | |
参考例句： |
|
|
|
|
45
inscribed
|
|
| v.写，刻( inscribe的过去式和过去分词 )；内接 | |
参考例句： |
|
|
|
|
46
quarries
|
|
| n.（采）石场( quarry的名词复数 )；猎物（指鸟，兽等）；方形石；（格窗等的）方形玻璃v.从采石场采得( quarry的第三人称单数 )；从（书本等中）努力发掘（资料等）；在采石场采石 | |
参考例句： |
|
|
|
|
47
implement
|
|
| n.(pl.)工具，器具；vt.实行，实施，执行 | |
参考例句： |
|
|
|
|
48
implements
|
|
| n.工具( implement的名词复数 )；家具；手段；[法律]履行（契约等）v.实现( implement的第三人称单数 )；执行；贯彻；使生效 | |
参考例句： |
|
|
|
|
49
destined
|
|
| adj.命中注定的；(for)以…为目的地的 | |
参考例句： |
|
|
|
|
50
grovelling
|
|
| adj.卑下的，奴颜婢膝的v.卑躬屈节，奴颜婢膝( grovel的现在分词 )；趴 | |
参考例句： |
|
|
|
|
51
sordid
|
|
| adj.肮脏的，不干净的，卑鄙的，暗淡的 | |
参考例句： |
|
|
|
|
52
skilful
|
|
| (=skillful)adj.灵巧的，熟练的 | |
参考例句： |
|
|
|
|
53
fully
|
|
| adv.完全地，全部地，彻底地；充分地 | |
参考例句： |
|
|
|
|
54
thither
|
|
| adv.向那里；adj.在那边的，对岸的 | |
参考例句： |
|
|
|
|
55
axe
|
|
| n.斧子；v.用斧头砍，削减 | |
参考例句： |
|
|
|
|
56
undoubtedly
|
|
| adv.确实地，无疑地 | |
参考例句： |
|
|
|
|
57
discord
|
|
| n.不和，意见不合，争论，（音乐）不和谐 | |
参考例句： |
|
|
|
|
58
concord
|
|
| n.和谐；协调 | |
参考例句： |
|
|
|
|
59
virtue
|
|
| n.德行，美德；贞操；优点；功效，效力 | |
参考例句： |
|
|
|
|
60
virtues
|
|
| 美德( virtue的名词复数 )； 德行； 优点； 长处 | |
参考例句： |
|
|
|
|
61
preservation
|
|
| n.保护，维护，保存，保留，保持 | |
参考例句： |
|
|
|
|
62
revert
|
|
| v.恢复，复归，回到 | |
参考例句： |
|
|
|
|
63
applied
|
|
| adj.应用的；v.应用，适用 | |
参考例句： |
|
|
|
|
64
precisely
|
|
| adv.恰好，正好，精确地，细致地 | |
参考例句： |
|
|
|
|
65
apprentice
|
|
| n.学徒，徒弟 | |
参考例句： |
|
|
|
|
66
apprentices
|
|
| 学徒，徒弟( apprentice的名词复数 ) | |
参考例句： |
|
|
|
|
67
labored
|
|
| 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 | |
参考例句： |
|
|
|
|
68
gauge
|
|
| v.精确计量；估计；n.标准度量；计量器 | |
参考例句： |
|
|
|
|
69
skilfully
|
|
| adv. (美skillfully)熟练地 | |
参考例句： |
|
|
|
|
70
emblematic
|
|
| adj.象征的，可当标志的；象征性 | |
参考例句： |
|
|
|
|
71
symbolical
|
|
| a.象征性的 | |
参考例句： |
|
|
|
|
72
sublimer
|
|
| 使高尚者，纯化器 | |
参考例句： |
|
|
|
|
|
73
cleanse
|
|
| vt.使清洁，使纯洁，清洗 | |
参考例句： |
|
|
|
|
74
allude
|
|
| v.提及，暗指 | |
参考例句： |
|
|
|
|
75
incipient
|
|
| adj.起初的，发端的，初期的 | |
参考例句： |
|
|
|
|
76
initiation
|
|
| n.开始 | |
参考例句： |
|
|
|
|
77
aspirant
|
|
| n.热望者；adj.渴望的 | |
参考例句： |
|
|
|
|
78
emblematically
|
|
| 标志的，象征的，典型的 | |
参考例句： |
|
|
|
|
79
corruptions
|
|
| n.堕落( corruption的名词复数 )；腐化；腐败；贿赂 | |
参考例句： |
|
|
|
|
80
philosophical
|
|
| adj.哲学家的，哲学上的，达观的 | |
参考例句： |
|
|
|
|
81
symbolization
|
|
| n.象征，符号表现 | |
参考例句： |
|
|
|
|
82
apron
|
|
| n.围裙；工作裙 | |
参考例句： |
|
|
|
|
83
accomplished
|
|
| adj.有才艺的；有造诣的；达到了的 | |
参考例句： |
|
|
|
|
84
aspirants
|
|
| n.有志向或渴望获得…的人( aspirant的名词复数 )v.渴望的，有抱负的，追求名誉或地位的( aspirant的第三人称单数 )；有志向或渴望获得…的人 | |
参考例句： |
|
|
|
|
85
technically
|
|
| adv.专门地，技术上地 | |
参考例句： |
|
|
|
|
86
appellations
|
|
| n.名称，称号( appellation的名词复数 ) | |
参考例句： |
|
|
|
|
87
ERECTED
|
|
| adj. 直立的，竖立的，笔直的 vt. 使 ... 直立，建立 | |
参考例句： |
|
|
|
|
88
joints
|
|
| 接头( joint的名词复数 )； 关节； 公共场所（尤指价格低廉的饮食和娱乐场所） （非正式）； 一块烤肉 （英式英语） | |
参考例句： |
|
|
|
|
89
plumb
|
|
| adv.精确地，完全地；v.了解意义，测水深 | |
参考例句： |
|
|
|
|
90
perpendicularity
|
|
| n.垂直，直立；垂直度 | |
参考例句： |
|
|
|
|
91
erecting
|
|
| v.使直立，竖起( erect的现在分词 )；建立 | |
参考例句： |
|
|
|
|
92
motives
|
|
| n.动机，目的( motive的名词复数 ) | |
参考例句： |
|
|
|
|
93
dictates
|
|
| n.命令，规定，要求( dictate的名词复数 )v.大声讲或读( dictate的第三人称单数 )；口授；支配；摆布 | |
参考例句： |
|
|
|
|
94
harmonious
|
|
| adj.和睦的，调和的，和谐的，协调的 | |
参考例句： |
|
|
|
|
95
harmoniously
|
|
| 和谐地，调和地 | |
参考例句： |
|
|
|
|
96
conspire
|
|
| v.密谋，（事件等）巧合，共同导致 | |
参考例句： |
|
|
|
|
97
deviate
|
|
| v.(from)背离，偏离 | |
参考例句： |
|
|
|
|
98
steadfast
|
|
| adj.固定的，不变的，不动摇的；忠实的；坚贞不移的 | |
参考例句： |
|
|
|
|
99
craftsman
|
|
| n.技工，精于一门工艺的匠人 | |
参考例句： |
|
|
|
|
100
anarchist
|
|
| n.无政府主义者 | |
参考例句： |
|
|
|
|
101
hieroglyphics
|
|
| n.pl.象形文字 | |
参考例句： |
|
|
|
|
102
allusions
|
|
| 暗指，间接提到( allusion的名词复数 ) | |
参考例句： |
|
|
|
|
103
juxtaposition
|
|
| n.毗邻，并置，并列 | |
参考例句： |
|
|
|
|
104
craftsmen
|
|
| n. 技工 | |
参考例句： |
|
|
|
|
105
sublimity
|
|
| 崇高，庄严，气质高尚 | |
参考例句： |
|
|
|
|
106
grandeur
|
|
| n.伟大，崇高，宏伟，庄严，豪华 | |
参考例句： |
|
|
|
|
107
immortal
|
|
| adj.不朽的；永生的，不死的；神的 | |
参考例句： |
|
|
|
|
108
symbolically
|
|
| ad.象征地，象征性地 | |
参考例句： |
|
|
|
|
109
alluded
|
|
| 提及，暗指( allude的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
110
alludes
|
|
| 提及，暗指( allude的第三人称单数 ) | |
参考例句： |
|
|
|
|
111
eloquent
|
|
| adj.雄辩的，口才流利的；明白显示出的 | |
参考例句： |
|
|
|
|
112
reiterates
|
|
| 反复地说，重申( reiterate的第三人称单数 ) | |
参考例句： |
|
|
|
|
113
mosaic
|
|
| n./adj.镶嵌细工的，镶嵌工艺品的，嵌花式的 | |
参考例句： |
|
|
|
|
114
Christians
|
|
| n.基督教徒( Christian的名词复数 ) | |
参考例句： |
|
|
|
|
115
utensils
|
|
| 器具，用具，器皿( utensil的名词复数 )； 器物 | |
参考例句： |
|
|
|
|
116
profane
|
|
| adj.亵神的，亵渎的；vt.亵渎，玷污 | |
参考例句： |
|
|
|
|
117
isolates
|
|
| v.使隔离( isolate的第三人称单数 )；将…剔出（以便看清和单独处理）；使（某物质、细胞等）分离；使离析 | |
参考例句： |
|
|
|
|
118
antiquity
|
|
| n.古老；高龄；古物，古迹 | |
参考例句： |
|
|
|
| 欢迎访问英文小说网 |