We come next, in a due order of precedence, to the consideration of the symbolism connected with an important ceremony in the ritual of the first degree of Masonry1, which refers to the north-east corner of the lodge2. In this ceremony the candidate becomes the representative of a spiritual corner-stone. And hence, to thoroughly3 comprehend the true meaning of the emblematic5 ceremony, it is essential that we should investigate the symbolism of the corner-stone.
The corner-stone,107 as the foundation on which the entire building is supposed to rest, is, of course, the most important stone in the whole edifice6. It is, at least, so considered by operative masons. It is laid with impressive ceremonies; the assistance of speculative7 masons is often, and always ought to be, invited, to give dignity to the occasion; and the event is viewed by the workmen as an important era in the construction of the edifice.108
In the rich imagery of Orientalism, the corner-stone is frequently referred to as the appropriate symbol of a chief or prince who is the defence and bulwark9 of his people, and more particularly in Scripture10, as denoting that promised Messiah who was to be the sure prop8 and support of all who should put their trust in his divine mission.109
To the various properties that are necessary to constitute a true corner-stone,—its firmness and durability11, its perfect form, and its peculiar12 position as the connecting link between the walls,—we must attribute the important character that it has assumed in the language of symbolism. Freemasonry, which alone, of all existing institutions, has preserved this ancient and universal language, could not, as it may well be supposed, have neglected to adopt the corner-stone among its most cherished and impressive symbols; and hence it has referred to it many of its most significant lessons of morality and truth.
I have already alluded14 to that peculiar mode of masonic symbolism by which the speculative mason is supposed to be engaged in the construction of a spiritual temple, in imitation of, or, rather, in reference to, that material one which was erected16 by his operative predecessors17 at Jerusalem. Let us again, for a few moments, direct our attention to this important fact, and revert18 to the connection which originally existed between the operative and speculative divisions of Freemasonry. This is an essential introduction to any inquiry19 into the symbolism of the corner-stone.
The difference between operative and speculative Masonry is simply this—that while the former was engaged in the construction of a material temple, formed, it is true, of the most magnificent materials which the quarries20 of Palestine, the mountains of Lebanon, and the golden shores of Ophir could contribute, the latter occupies itself in the erection of a spiritual house,—a house not made with hands,—in which, for stones and cedar21, and gold and precious stones, are substituted the virtues22 of the heart, the pure emotions of the soul, the warm affections gushing24 forth25 from the hidden fountains of the spirit, so that the very presence of Jehovah, our Father and our God, shall be enshrined within us as his Shekinah was in the holy of holies of the material temple at Jerusalem.
The Speculative Mason, then, if he rightly comprehends the scope and design of his profession, is occupied, from his very first admission into the order until the close of his labors26 and his life,—and the true mason's labor27 ends only with his life,—in the construction, the adornment28, and the completion of this spiritual temple of his body. He lays its foundation in a firm belief and an unshaken confidence in the wisdom, power, and goodness of God. This is his first step. Unless his trust is in God, and in him only, he can advance no further than the threshold of initiation29. And then he prepares his materials with the gauge30 and gavel of Truth, raises the walls by the plumb-line of Rectitude, squares his work with the square of Virtue23, connects the whole with the cement of Brotherly Love, and thus skilfullv erects31 the living edifice of thoughts, and words, and deeds, in accordance with the designs laid down by the Master Architect of the universe in the great Book of Revelation.
The aspirant32 for masonic light—the Neophyte33—on his first entrance within our sacred porch, prepares himself for this consecrated34 labor of erecting35 within his own bosom36 a fit dwelling-place for the Divine Spirit, and thus commences the noble work by becoming himself the corner-stone on which this spiritual edifice is to be erected.
Here, then, is the beginning of the symbolism of the corner-stone; and it is singularly curious to observe how every portion of the archetype has been made to perform its appropriate duty in thoroughly carrying out the emblematic allusions37.
As, for example, this symbolic38 reference of the corner-stone of a material edifice to a mason, when, at his first initiation, he commences the intellectual task of erecting a spiritual temple in his heart, is beautifully sustained in the allusions to all the various parts and qualities which are to be found in a "well-formed, true and trusty" corner-stone.110 Its form and substance are both seized by the comprehensive grasp of the symbolic science.
Let us trace this symbolism in its minute details. And, first, as to the form of the corner-stone.
The corner-stone of an edifice must be perfectly40 square on its surfaces, lest, by a violation41 of this true geometric figure, the walls to be erected upon it should deviate42 from the required line of perpendicularity43 which can alone give strength and proportion to the building.
Perfectly square on its surfaces, it is, in its form and solid contents, a cube. Now, the square and the cube are both important and significant symbols.
The square is an emblem4 of morality, or the strict performance of every duty.111 Among the Greeks, who were a highly poetical44 and imaginative people, the square was deemed a figure of perfection, and the ?ν?ρ τετρ?γωνο?—"the square or cubical man," as the words may be translated—was a term used to designate a man of unsullied integrity. Hence one of their most eminent45 metaphysicians112 has said that "he who valiantly46 sustains the shocks of adverse47 fortune, demeaning himself uprightly, is truly good and of a square posture48, without reproof49; and he who would assume such a square posture should often subject himself to the perfectly square test of justice and integrity."
The cube, in the language of symbolism, denotes truth.113 Among the pagan mythologists, Mercury, or Hermes, was always represented by a cubical stone, because he was the type of truth,114 and the same form was adopted by the Israelites in the construction of the tabernacle, which was to be the dwelling-place of divine truth.
And, then, as to its material: This, too, is an essential element of all symbolism. Constructed of a material finer and more polished than that which constitutes the remainder of the edifice, often carved with appropriate devices and fitted for its distinguished50 purpose by the utmost skill of the sculptor's art, it becomes the symbol of that beauty of holiness with which the Hebrew Psalmist has said that we are to worship Jehovah.115
The ceremony, then, of the north-east corner of the lodge, since it derives52 all its typical value from this symbolism of the corner-stone, was undoubtedly53 intended to portray54, in this consecrated language, the necessity of integrity and stability of conduct, of truthfulness55 and uprightness of character, and of purity and holiness of life, which, just at that time and in that place, the candidate is most impressively charged to maintain.
But there is also a symbolism about the position of the corner-stone, which is well worthy56 of attention. It is familiar to every one,—even to those who are without the pale of initiation,—that the custom of laying the corner-stones of public buildings has always been performed by the masonic order with peculiar and impressive ceremonies, and that this stone is invariably deposited in the north-east corner of the foundation of the intended structure. Now, the question naturally suggests itself, Whence does this ancient and invariable usage derive51 its origin? Why may not the stone be deposited in any other corner or portion of the edifice, as convenience or necessity may dictate57? The custom of placing the foundation-stone in the north-east corner must have been originally adopted for some good and sufficient reason; for we have a right to suppose that it was not an arbitrary selection.116 Was it in reference to the ceremony which takes place in the lodge? Or is that in reference to the position of the material stone? No matter which has the precedence in point of time, the principle is the same. The position of the stone in the north-east corner of the building is altogether symbolic, and the symbolism exclusively alludes58 to certain doctrines59 which are taught in the speculative science of Masonry.
The interpretation61, I conceive, is briefly62 this: Every Speculative Mason is familiar with the fact that the east, as the source of material light, is a symbol of his own order, which professes63 to contain within its bosom the pure light of truth. As, in the physical world, the morning of each day is ushered64 into existence by the reddening dawn of the eastern sky, whence the rising sun dispenses65 his illuminating66 and prolific67 rays to every portion of the visible horizon, warming the whole earth with his embrace of light, and giving new-born life and energy to flower and tree, and beast and man, who, at the magic touch, awake from the sleep of darkness, so in the moral world, when intellectual night was, in the earliest days, brooding over the world, it was from the ancient priesthood living in the east that those lessons of God, of nature, and of humanity first emanated68, which, travelling westward69, revealed to man his future destiny, and his dependence70 on a superior power. Thus every new and true doctrine60, coming from these "wise men of the east," was, as it were, a new day arising, and dissipating the clouds of intellectual darkness and error. It was a universal opinion among the ancients that the first learning came from the east; and the often-quoted line of Bishop71 Berkeley, that—
"Westward the course of empire takes its way"—
is but the modern utterance72 of an ancient thought, for it was always believed that the empire of truth and knowledge was advancing from the east to the west.
Again: the north, as the point in the horizon which is most remote from the vivifying rays of the sun when at his meridian73 height, has, with equal metaphorical74 propriety75, been called the place of darkness, and is, therefore, symbolic of the profane76 world, which has not yet been penetrated77 and illumined by the intellectual rays of masonic light. All history concurs78 in recording79 the fact that, in the early ages of the world, its northern portion was enveloped80 in the most profound moral and mental darkness. It was from the remotest regions of Northern Europe that those barbarian81 hordes82 "came down like the wolf on the fold," and devastated83 the fair plains of the south, bringing with them a dark curtain of ignorance, beneath whose heavy folds the nations of the world lay for centuries overwhelmed. The extreme north has ever been, physically84 and intellectually, cold, and dark, and dreary85. Hence, in Masonry, the north has ever been esteemed86 the place of darkness; and, in obedience87 to this principle, no symbolic light is allowed to illumine the northern part of the lodge.
The east, then, is, in Masonry, the symbol of the order, and the north the symbol of the profane world.
Now, the spiritual corner-stone is deposited in the north-east corner of the lodge, because it is symbolic of the position of the neophyte, or candidate, who represents it in his relation to the order and to the world. From the profane world he has just emerged. Some of its imperfections are still upon him; some of its darkness is still about him; he as yet belongs in part to the north. But he is striving for light and truth; the pathway upon which he has entered is directed towards the east. His allegiance, if I may use the word, is divided. He is not altogether a profane, nor altogether a mason. If he were wholly in the world, the north would be the place to find him—the north, which is the reign88 of darkness. If he were wholly in the order,—a Master Mason,—the east would have received him—the east, which is the place of light. But he is neither; he is an Apprentice89, with some of the ignorance of the world cleaving90 to him, and some of the light of the order beaming upon him. And hence this divided allegiance—this double character—this mingling91 of the departing darkness of the north with the approaching brightness of the east—is well expressed, in our symbolism, by the appropriate position of the spiritual corner-stone in the north-east corner of the lodge. One surface of the stone faces the north, and the other surface faces the east. It is neither wholly in the one part nor wholly in the other, and in so far it is a symbol of initiation not fully39 developed—that which is incomplete and imperfect, and is, therefore, fitly represented by the recipient92 of the first degree, at the very moment of his initiation.117
But the strength and durability of the corner-stone are also eminently93 suggestive of symbolic ideas. To fulfil its design as the foundation and support of the massive building whose erection it precedes, it should be constructed of a material which may outlast94 all other parts of the edifice, so that when that "eternal ocean whose waves are years" shall have ingulfed all who were present at the construction of the building in the vast vortex of its ever-flowing current; and when generation after generation shall have passed away, and the crumbling95 stones of the ruined edifice shall begin to attest96 the power of time and the evanescent nature of all human undertakings97, the corner-stone will still remain to tell, by its inscriptions99, and its form, and its beauty, to every passer-by, that there once existed in that, perhaps then desolate100, spot, a building consecrated to some noble or some sacred purpose by the zeal101 and liberality of men who now no longer live.
So, too, do this permanence and durability of the corner-stone, in contrast with the decay and ruin of the building in whose foundations it was placed, remind the mason that when this earthly house of his tabernacle shall have passed away, he has within him a sure foundation of eternal life—a corner-stone of immortality102—an emanation from that Divine Spirit which pervades104 all nature, and which, therefore, must survive the tomb, and rise, triumphant105 and eternal, above the decaying dust of death and the grave.118
It is in this way that the student of masonic symbolism is reminded by the corner-stone—by its form, its position, and its permanence—of significant doctrines of duty, and virtue, and religious truth, which it is the great object of Masonry to teach.
But I have said that the material corner-stone is deposited in its appropriate place with solemn rites106 and ceremonies, for which the order has established a peculiar ritual. These, too, have a beautiful and significant symbolism, the investigation107 of which will next attract our attention.
And here it may be observed, in passing, that the accompaniment of such an act of consecration108 to a particular purpose, with solemn rites and ceremonies, claims our respect, from the prestige that it has of all antiquity109. A learned writer on symbolism makes, on this subject, the following judicious110 remarks, which may be quoted as a sufficient defence of our masonic ceremonies:—
"It has been an opinion, entertained in all past ages, that by the performance of certain acts, things, places, and persons acquire a character which they would not have had without such performances. The reason is plain: certain acts signify firmness of purpose, which, by consigning111 the object to the intended use, gives it, in the public opinion, an accordant character. This is most especially true of things, places, and persons connected with religion and religious worship. After the performance of certain acts or rites, they are held to be altogether different from what they were before; they acquire a sacred character, and in some instances a character absolutely divine. Such are the effects imagined to be produced by religious dedication112." 119
The stone, therefore, thus properly constructed, is, when it is to be deposited by the constituted authorities of our order, carefully examined with the necessary implements113 of operative masonry,—the square, the level, and the plumb,—and declared to be "well-formed, true, and trusty." This is not a vain nor unmeaning ceremony. It teaches the mason that his virtues are to be tested by temptation and trial, by suffering and adversity, before they can be pronounced by the Master Builder of souls to be materials worthy of the spiritual building of eternal life, fitted "as living stones, for that house not made with hands, eternal in the heavens." But if he be faithful, and withstand these trials,—if he shall come forth from these temptations and sufferings like pure gold from the refiner's fire,—then, indeed, shall he be deemed "well-formed, true, and trusty," and worthy to offer "unto the Lord an offering in righteousness."
In the ceremony of depositing the corner-stone, the sacred elements of masonic consecration are then produced, and the stone is solemnly set apart by pouring corn, wine, and oil upon its surface. Each of these elements has a beautiful significance in our symbolism.
Collectively, they allude13 to the Corn of Nourishment114, the Wine of Refreshment115, and the Oil of Joy, which are the promised rewards of a faithful and diligent116 performance of duty, and often specifically refer to the anticipated success of the undertaking98 whose incipiency117 they have consecrated. They are, in fact, types and symbols of all those abundant gifts of Divine Providence118 for which we are daily called upon to make an offering of our thanks, and which are enumerated119 by King David, in his catalogue of blessings120, as "wine that maketh glad the heart of man, and oil to make his face to shine, and bread which strengtheneth man's heart."
"Wherefore, my brethren," says Harris, "do you carry corn, wine, and oil in your processions, but to remind you that in the pilgrimage of human life you are to impart a portion of your bread to feed the hungry, to send a cup of your wine to cheer the sorrowful, and to pour the healing oil of your consolation121 into the wounds which sickness hath made in the bodies, or affliction rent in the hearts, of your fellow-travellers?" 120
But, individually, each of these elements of consecration has also an appropriate significance, which is well worth investigation.
Corn, in the language of Scripture, is an emblem of the resurrection, and St. Paul, in that eloquent122 discourse123 which is so familiar to all, as a beautiful argument for the great Christian124 doctrine of a future life, adduces the seed of grain, which, being sown, first dieth, and then quickeneth, as the appropriate type of that corruptible125 which must put on incorruption, and of that mortal which must assume immortality. But, in Masonry, the sprig of acacia, for reasons purely126 masonic, has been always adopted as the symbol of immortality, and the ear of corn is appropriated as the symbol of plenty. This is in accordance with the Hebrew derivation of the word, as well as with the usage of all ancient nations. The word dagan, ??? which signifies corn, is derived127 from the verb dagah, ???, to increase, to multiply, and in all the ancient religions the horn or vase, filled with fruits and with grain, was the recognized symbol of plenty. Hence, as an element of consecration, corn is intended to remind us of those temporal blessings of life and health, and comfortable support, which we derive from the Giver of all good, and to merit which we should strive, with "clean hands and a pure heart," to erect15 on the corner-stone of our initiation a spiritual temple, which shall be adorned128 with the "beauty of holiness."
Wine is a symbol of that inward and abiding129 comfort with which the heart of the man who faithfully performs his part on the great stage of life is to be refreshed; and as, in the figurative language of the East, Jacob prophetically promises to Judah, as his reward, that he shall wash his garments in wine, and his clothes in the blood of the grape, it seems intended, morally, to remind us of those immortal103 refreshments130 which, when the labors of this earthly lodge are forever closed, we shall receive in the celestial131 lodge above, where the G.A.O.T.U. forever presides.
Oil is a symbol of prosperity, and happiness, and joy. The custom of anointing every thing or person destined132 for a sacred purpose is of venerable antiquity.121 The statues of the heathen deities133, as well as the altars on which the sacrifices were offered to them, and the priests who presided over the sacred rites, were always anointed with perfumed ointment134, as a consecration of them to the objects of religious worship.
When Jacob set up the stone on which he had slept in his journey to Padan-aram, and where he was blessed with the vision of ascending135 and descending136 angels, he anointed it with oil, and thus consecrated it as an altar to God. Such an inunction was, in ancient times, as it still continues to be in many modern countries and contemporary religions, a symbol of the setting apart of the thing or person so anointed and consecrated to a holy purpose.
Hence, then, we are reminded by this last impressive ceremony, that the cultivation137 of virtue, the practice of duty, the resistance of temptation, the submission138 to suffering, the devotion to truth, the maintenance of integrity, and all those other graces by which we strive to fit our bodies, as living stones, for the spiritual building of eternal life, must, after all, to make the object effectual and the labor successful, be consecrated by a holy obedience to God's will and a firm reliance on God's providence, which alone constitute the chief corner-stone and sure foundation, on which any man can build with the reasonable hope of a prosperous issue to his work.
It may be noticed, in concluding this topic, that the corner-stone seems to be peculiarly a Jewish symbol. I can find no reference to it in any of the ancient pagan rites, and the EBEN PINAH, the corner-stone, which is so frequently mentioned in Scripture as the emblem of an important personage, and most usually, in the Old Testament139, of the expected Messiah, appears, in its use in Masonry, to have had, unlike almost every other symbol of the order, an exclusively temple origin.
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1
masonry
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| n.砖土建筑；砖石 | |
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lodge
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| v.临时住宿，寄宿，寄存，容纳；n.传达室，小旅馆 | |
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thoroughly
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| adv.完全地，彻底地，十足地 | |
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emblem
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| n.象征，标志；徽章 | |
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emblematic
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| adj.象征的，可当标志的；象征性 | |
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edifice
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| n.宏伟的建筑物(如宫殿，教室) | |
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speculative
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| adj.思索性的，暝想性的，推理的 | |
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prop
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| vt.支撑；n.支柱，支撑物；支持者，靠山 | |
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bulwark
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| n.堡垒，保障，防御 | |
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scripture
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| n.经文，圣书，手稿；Scripture:(常用复数)《圣经》，《圣经》中的一段 | |
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durability
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| n.经久性，耐用性 | |
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peculiar
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| adj.古怪的，异常的；特殊的，特有的 | |
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allude
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| v.提及，暗指 | |
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alluded
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| 提及，暗指( allude的过去式和过去分词 ) | |
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erect
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| n./v.树立，建立，使竖立；adj.直立的，垂直的 | |
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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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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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revert
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| v.恢复，复归，回到 | |
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inquiry
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| n.打听，询问，调查，查问 | |
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quarries
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| 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 | |
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cedar
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| n.雪松，香柏(木) | |
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virtues
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| 美德( virtue的名词复数 )； 德行； 优点； 长处 | |
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virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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gushing
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| adj.迸出的；涌出的；喷出的；过分热情的v.喷，涌( gush的现在分词 )；滔滔不绝地说话 | |
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forth
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| adv.向前；向外，往外 | |
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labors
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| 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 | |
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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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adornment
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| n.装饰；装饰品 | |
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initiation
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| n.开始 | |
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gauge
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| v.精确计量；估计；n.标准度量；计量器 | |
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erects
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| v.使直立，竖起( erect的第三人称单数 )；建立 | |
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aspirant
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| n.热望者；adj.渴望的 | |
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neophyte
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| n.新信徒；开始者 | |
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consecrated
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| adj.神圣的，被视为神圣的v.把…奉为神圣，给…祝圣( consecrate的过去式和过去分词 )；奉献 | |
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erecting
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| v.使直立，竖起( erect的现在分词 )；建立 | |
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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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allusions
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| 暗指，间接提到( allusion的名词复数 ) | |
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symbolic
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| adj.象征性的，符号的，象征主义的 | |
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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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perfectly
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| adv.完美地，无可非议地，彻底地 | |
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violation
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| n.违反(行为)，违背(行为)，侵犯 | |
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deviate
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| v.(from)背离，偏离 | |
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perpendicularity
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| n.垂直，直立；垂直度 | |
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poetical
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| adj.似诗人的；诗一般的；韵文的；富有诗意的 | |
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eminent
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| adj.显赫的，杰出的，有名的，优良的 | |
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valiantly
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| adv.勇敢地，英勇地；雄赳赳 | |
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adverse
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| adj.不利的；有害的；敌对的，不友好的 | |
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48
posture
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| n.姿势，姿态，心态，态度；v.作出某种姿势 | |
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49
reproof
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| n.斥责，责备 | |
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50
distinguished
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| adj.卓越的，杰出的，著名的 | |
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51
derive
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| v.取得；导出；引申；来自；源自；出自 | |
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52
derives
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| v.得到( derive的第三人称单数 )；（从…中）得到获得；源于；（从…中）提取 | |
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53
undoubtedly
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| adv.确实地，无疑地 | |
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54
portray
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| v.描写，描述；画(人物、景象等) | |
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55
truthfulness
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| n. 符合实际 | |
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56
worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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57
dictate
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| v.口授；(使)听写；指令，指示，命令 | |
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58
alludes
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| 提及，暗指( allude的第三人称单数 ) | |
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59
doctrines
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| n.教条( doctrine的名词复数 )；教义；学说；（政府政策的）正式声明 | |
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60
doctrine
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| n.教义；主义；学说 | |
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61
interpretation
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| n.解释，说明，描述；艺术处理 | |
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62
briefly
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| adv.简单地，简短地 | |
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63
professes
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| 声称( profess的第三人称单数 )； 宣称； 公开表明； 信奉 | |
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64
ushered
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| v.引，领，陪同( usher的过去式和过去分词 ) | |
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65
dispenses
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| v.分配，分与；分配( dispense的第三人称单数 )；施与；配（药） | |
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66
illuminating
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| a.富于启发性的，有助阐明的 | |
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67
prolific
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| adj.丰富的，大量的；多产的，富有创造力的 | |
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68
emanated
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| v.从…处传出，传出( emanate的过去式和过去分词 )；产生，表现，显示 | |
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69
westward
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| n.西方，西部；adj.西方的，向西的；adv.向西 | |
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70
dependence
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| n.依靠，依赖；信任，信赖；隶属 | |
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71
bishop
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| n.主教，（国际象棋）象 | |
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72
utterance
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| n.用言语表达，话语，言语 | |
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73
meridian
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| adj.子午线的；全盛期的 | |
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74
metaphorical
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| a.隐喻的，比喻的 | |
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75
propriety
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| n.正当行为；正当；适当 | |
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76
profane
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| adj.亵神的，亵渎的；vt.亵渎，玷污 | |
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penetrated
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| adj. 击穿的，鞭辟入里的 动词penetrate的过去式和过去分词形式 | |
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concurs
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| 同意（concur的第三人称单数形式） | |
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79
recording
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| n.录音，记录 | |
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80
enveloped
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| v.包围，笼罩，包住( envelop的过去式和过去分词 ) | |
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barbarian
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| n.野蛮人；adj.野蛮(人)的；未开化的 | |
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82
hordes
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| n.移动着的一大群( horde的名词复数 )；部落 | |
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83
devastated
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| v.彻底破坏( devastate的过去式和过去分词)；摧毁；毁灭；在感情上（精神上、财务上等）压垮adj.毁坏的；极为震惊的 | |
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84
physically
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| adj.物质上，体格上，身体上，按自然规律 | |
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85
dreary
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| adj.令人沮丧的，沉闷的，单调乏味的 | |
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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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87
obedience
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| n.服从，顺从 | |
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88
reign
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| n.统治时期，统治，支配，盛行；v.占优势 | |
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apprentice
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| n.学徒，徒弟 | |
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90
cleaving
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| v.劈开，剁开，割开( cleave的现在分词 ) | |
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91
mingling
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| adj.混合的 | |
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92
recipient
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| a.接受的,感受性强的 n.接受者,感受者,容器 | |
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93
eminently
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| adv.突出地；显著地；不寻常地 | |
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94
outlast
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| v.较…耐久 | |
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95
crumbling
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| adj.摇摇欲坠的 | |
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96
attest
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| vt.证明，证实；表明 | |
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97
undertakings
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| 企业( undertaking的名词复数 )； 保证； 殡仪业； 任务 | |
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98
undertaking
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| n.保证，许诺，事业 | |
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99
inscriptions
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| （作者）题词( inscription的名词复数 )； 献词； 碑文； 证劵持有人的登记 | |
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100
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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101
zeal
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| n.热心，热情，热忱 | |
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102
immortality
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| n.不死，不朽 | |
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103
immortal
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| adj.不朽的；永生的，不死的；神的 | |
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104
pervades
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| v.遍及，弥漫( pervade的第三人称单数 ) | |
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105
triumphant
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| adj.胜利的，成功的；狂欢的，喜悦的 | |
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106
rites
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| 仪式，典礼( rite的名词复数 ) | |
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107
investigation
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| n.调查，调查研究 | |
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108
consecration
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| n.供献，奉献，献祭仪式 | |
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109
antiquity
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| n.古老；高龄；古物，古迹 | |
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110
judicious
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| adj.明智的，明断的，能作出明智决定的 | |
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111
consigning
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| v.把…置于（令人不快的境地）( consign的现在分词 )；把…托付给；把…托人代售；丟弃 | |
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112
dedication
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| n.奉献，献身，致力，题献，献辞 | |
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113
implements
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| 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 | |
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114
nourishment
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| n.食物，营养品；营养情况 | |
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115
refreshment
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| n.恢复，精神爽快，提神之事物；（复数）refreshments:点心，茶点 | |
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116
diligent
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| adj.勤勉的，勤奋的 | |
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117
incipiency
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| n.起初，发端 | |
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118
providence
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| n.深谋远虑，天道，天意；远见；节约；上帝 | |
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119
enumerated
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| v.列举，枚举，数( enumerate的过去式和过去分词 ) | |
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120
blessings
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| n.（上帝的）祝福( blessing的名词复数 )；好事；福分；因祸得福 | |
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121
consolation
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| n.安慰，慰问 | |
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122
eloquent
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| adj.雄辩的，口才流利的；明白显示出的 | |
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123
discourse
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| n.论文，演说；谈话；话语；vi.讲述，著述 | |
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124
Christian
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| adj.基督教徒的；n.基督教徒 | |
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125
corruptible
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| 易腐败的，可以贿赂的 | |
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126
purely
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| adv.纯粹地，完全地 | |
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127
derived
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| 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 | |
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128
adorned
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| [计]被修饰的 | |
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129
abiding
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| adj.永久的，持久的，不变的 | |
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130
refreshments
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| n.点心,便餐;(会议后的)简单茶点招 待 | |
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131
celestial
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| adj.天体的；天上的 | |
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132
destined
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| adj.命中注定的；(for)以…为目的地的 | |
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133
deities
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| n.神，女神( deity的名词复数 )；神祗；神灵；神明 | |
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134
ointment
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| n.药膏，油膏，软膏 | |
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135
ascending
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| adj.上升的，向上的 | |
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136
descending
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| n. 下行 adj. 下降的 | |
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137
cultivation
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| n.耕作，培养，栽培（法），养成 | |
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138
submission
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| n.服从，投降；温顺，谦虚；提出 | |
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139
testament
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| n.遗嘱；证明 | |
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