Another important symbol is the Ineffable Name, with which the series of ritualistic symbols will be concluded.
The Tetragrammaton,122 or Ineffable Word,—the Incommunicable Name,—is a symbol—for rightly-considered it is nothing more than a symbol—that has more than any other (except, perhaps, the symbols connected with sun-worship), pervaded2 the rites4 of antiquity5. I know, indeed, of no system of ancient initiation6 in which it has not some prominent form and place.
But as it was, perhaps, the earliest symbol which was corrupted7 by the spurious Freemasonry of the pagans, in their secession from the primitive9 system of the patriarchs and ancient priesthood, it will be most expedient10 for the thorough discussion of the subject which is proposed in the present paper, that we should begin the investigation11 with an inquiry12 into the nature of the symbol among the Israelites.
That name of God, which we, at a venture, pronounce Jehovah,—although whether this is, or is not, the true pronunciation can now never be authoritatively13 settled,—was ever held by the Jews in the most profound veneration14. They derived15 its origin from the immediate16 inspiration of the Almighty17, who communicated it to Moses as his especial appellation18, to be used only by his chosen people; and this communication was made at the Burning Bush, when he said to him, "Thus shalt thou say unto the children of Israel: Jehovah, the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you: this [Jehovah] is my name forever, and this is my memorial unto all generations." 123 And at a subsequent period he still more emphatically declared this to be his peculiar19 name: "I am Jehovah; and I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of El Shaddai; but by my name Jehovah was I not known unto them." 124
It will be perceived that I have not here followed precisely20 the somewhat unsatisfactory version of King James's Bible, which, by translating or anglicizing one name, and not the other, leaves the whole passage less intelligible22 and impressive than it should be. I have retained the original Hebrew for both names. El Shaddai, "the Almighty One," was the name by which he had been heretofore known to the preceding patriarchs; in its meaning it was analogous23 to Elohim, who is described in the first chapter of Genesis as creating the world. But his name of Jehovah was now for the first time to be communicated to his people.
Ushered24 to their notice with all the solemnity and religious consecration25 of these scenes and events, this name of God became invested among the Israelites with the profoundest veneration and awe26. To add to this mysticism, the Cabalists, by the change of a single letter, read the passage, "This is my name forever," or, as it is in the original, Zeh shemi l'olam, ?? ??? ???? as if written Zeh shemi l'alam, ?? ??? ???? that is to say, "This is my name to be concealed27."
This interpretation28, although founded on a blunder, and in all probability an intentional29 one, soon became a precept30, and has been strictly31 obeyed to this day.125 The word Jehovah is never pronounced by a pious32 Jew, who, whenever he meets with it in Scripture33, substitutes for it the word Adonai or Lord—a practice which has been followed by the translators of the common English version of the Bible with almost Jewish scrupulosity34, the word "Jehovah" in the original being invariably translated by the word "Lord." 126 The pronunciation of the word, being thus abandoned, became ultimately lost, as, by the peculiar construction of the Hebrew language, which is entirely35 without vowels36, the letters, being all consonants38, can give no possible indication, to one who has not heard it before, of the true pronunciation of any given word.
To make this subject plainer to the reader who is unacquainted with the Hebrew, I will venture to furnish an explanation which will, perhaps, be intelligible.
The Hebrew alphabet consists entirely of consonants, the vowel37 sounds having always been inserted orally, and never marked in writing until the "vowel points," as they are called, were invented by the Masorites, some six centuries after the Christian39 era. As the vowel sounds were originally supplied by the reader, while reading, from a knowledge which he had previously40 received, by means of oral instruction, of the proper pronunciation of the word, he was necessarily unable to pronounce any word which had never before been uttered in his presence. As we know that Dr. is to be pronounced Doctor, and Mr. Mister, because we have always heard those peculiar combinations of letters thus enunciated41, and not because the letters themselves give any such sound; so the Jew knew from instruction and constant practice, and not from the power of the letters, how the consonants in the different words in daily use were to be vocalized. But as the four letters which compose the word Jehovah, as we now call it, were never pronounced in his presence, but were made to represent another word, Adonai, which was substituted for it, and as the combination of these four consonants would give no more indication for any sort of enunciation43 than the combinations Dr. or Mr. give in our language, the Jew, being ignorant of what vocal42 sounds were to be supplied, was unable to pronounce the word, so that its true pronunciation was in time lost to the masses of the people.
There was one person, however, who, it is said, was in possession of the proper sound of the letters and the true pronunciation of the word. This was the high priest, who, receiving it from his predecessor44, preserved the recollection of the sound by pronouncing it three times, once a year, on the day of the atonement, when he entered the holy of holies of the tabernacle or the temple.
If the traditions of Masonry8 on this subject are correct, the kings, after the establishment of the monarchy45, must have participated in this privilege; for Solomon is said to have been in possession of the word, and to have communicated it to his two colleagues at the building of the temple.
This is the word which, from the number of its letters, was called the "tetragrammaton," or four-lettered name, and, from its sacred inviolability, the "ineffable" or unutterable name.
The Cabalists and Talmudists have enveloped46 it in a host of mystical superstitions47, most of which are as absurd as they are incredible, but all of them tending to show the great veneration that has always been paid to it.127 Thus they say that it is possessed48 of unlimited49 powers, and that he who pronounces it shakes heaven and earth, and inspires the very angels with terror and astonishment50.
The Rabbins called it "shem hamphorash," that is to say, "the name that is declaratory," and they say that David found it engraved51 on a stone while digging into the earth.
From the sacredness with which the name was venerated52, it was seldom, if ever, written in full, and, consequently, a great many symbols, or hieroglyphics54, were invented to express it. One of these was the letter ? or Yod, equivalent nearly to the English I, or J, or Y, which was the initial of the word, and it was often inscribed55 within an equilateral triangle, thus:
Yod inside equilateral triangle
This symbol of the name of God is peculiarly worthy57 of our attention, since not only is the triangle to be found in many of the ancient religions occupying the same position, but the whole symbol itself is undoubtedly58 the origin of that hieroglyphic53 exhibited in the second degree of Masonry, where, the explanation of the symbolism being the same, the form of it, as far as it respects the letter, has only been anglicized by modern innovators. In my own opinion, the letter G, which is used in the Fellow Craft's degree, should never have been permitted to intrude59 into Masonry; it presents an instance of absurd anachronism, which would never have occurred if the original Hebrew symbol had been retained. But being there now, without the possibility of removal, we have only to remember that it is in fact but the symbol of a symbol.128
Widely spread, as I have already said, was this reverence60 for the name of God; and, consequently, its symbolism, in some peculiar form, is to be found in all the ancient rites.
Thus the Ineffable Name itself, of which we have been discoursing61, is said to have been preserved in its true pronunciation by the Essenes, who, in their secret rites, communicated it to each other only in a whisper, and in such form, that while its component62 parts were known, they were so separated as to make the whole word a mystery.
Among the Egyptians, whose connection with the Hebrews was more immediate than that of any other people, and where, consequently, there was a greater similarity of rites, the same sacred name is said to have been used as a password, for the purpose of gaining admission to their Mysteries.
In the Brahminic Mysteries of Hindostan the ceremony of initiation was terminated by intrusting the aspirant63 with the sacred, triliteral name, which was AUM, the three letters of which were symbolic64 of the creative, preservative65, and destructive principles of the Supreme66 Deity, personified in the three manifestations67 of Bramah, Siva, and Vishnu. This word was forbidden to be pronounced aloud. It was to be the subject of silent meditation69 to the pious Hindoo.
In the rites of Persia an ineffable name was also communicated to the candidate after his initiation.129 Mithras, the principal divinity in these rites, who took the place of the Hebrew Jehovah, and represented the sun, had this peculiarity70 in his name—that the numeral value of the letters of which it was composed amounted to precisely 365, the number of days which constitute a revolution of the earth around the sun, or, as they then supposed, of the sun around the earth.
In the Mysteries introduced by Pythagoras into Greece we again find the ineffable name of the Hebrews, obtained doubtless by the Samian Sage21 during his visit to Babylon.130 The symbol adopted by him to express it was, however, somewhat different, being ten points distributed in the form of a triangle, each side containing four points, as in the annexed71 figure.
ten points distributed in the form of a triangle
The apex73 of the triangle was consequently a single point then followed below two others, then three; and lastly, the base consisted of four. These points were, by the number in each rank, intended, according to the Pythagorean system, to denote respectively the monad, or active principle of nature; the duad, or passive principle; the triad, or world emanating74 from their union; and the quaterniad, or intellectual science; the whole number of points amounting to ten, the symbol of perfection and consummation. This figure was called by Pythagoras the tetractys—a word equivalent in signification to the tetragrammaton; and it was deemed so sacred that on it the oath of secrecy75 and fidelity76 was administered to the aspirants77 in the Pythagorean rites.131
Among the Scandinavians, as among the Jewish Cabalists, the Supreme God who was made known in their mysteries had twelve names, of which the principal and most sacred one was Alfader, the Universal Father.
Among the Druids, the sacred name of God was Hu132—a name which, although it is supposed, by Bryant, to have been intended by them for Noah, will be recognized as one of the modifications78 of the Hebrew tetragrammaton. It is, in fact, the masculine pronoun in Hebrew, and may be considered as the symbolization80 of the male or generative principle in nature—a sort of modification79 of the system of Phallic worship.
This sacred name among the Druids reminds me of what is the latest, and undoubtedly the most philosophical81, speculation82 on the true meaning, as well as pronunciation, of the ineffable tetragrammaton. It is from the ingenious mind of the celebrated83 Lanci; and I have already, in another work, given it to the public as I received it from his pupil, and my friend, Mr. Gliddon, the distinguished84 archaeologist. But the results are too curious to be omitted whenever the tetragrammaton is discussed.
Elsewhere I have very fully85 alluded86 to the prevailing87 sentiment among the ancients, that the Supreme Deity was bisexual, or hermaphrodite, including in the essence of his being the male and female principles, the generative and prolific88 powers of nature. This was the universal doctrine89 in all the ancient religions, and was very naturally developed in the symbol of the phallus and cteis among the Greeks, and in the corresponding one of the lingam and yoni among the Orientalists; from which symbols the masonic point within a circle is a legitimate90 derivation. They all taught that God, the Creator, was both male and female.
Now, this theory is undoubtedly unobjectionable on the score of orthodoxy, if we view it in the spiritual sense, in which its first propounders must necessarily have intended it to be presented to the mind, and not in the gross, sensual meaning in which it was subsequently received. For, taking the word sex, not in its ordinary and colloquial91 signification, as denoting the indication of a particular physical organization, but in that purely92 philosophical one which alone can be used in such a connection, and which simply signifies the mere93 manifestation68 of a power, it is not to be denied that the Supreme Being must possess in himself, and in himself alone, both a generative and a prolific power. This idea, which was so extensively prevalent among all the nations of antiquity,133 has also been traced in the tetragrammaton, or name of Jehovah, with singular ingenuity94, by Lanci; and, what is almost equally as interesting, he has, by this discovery, been enabled to demonstrate what was, in all probability, the true pronunciation of the word.
In giving the details of this philological95 discovery, I will endeavor to make it as comprehensible as it can be made to those who are not critically acquainted with the construction of the Hebrew language; those who are will at once appreciate its peculiar character, and will excuse the explanatory details, of course unnecessary to them.
The ineffable name, the tetragrammaton, the shem hamphorash,—for it is known by all these appellations,—consists of four letters, yod, heh, vau, and heh, forming the word ????. This word, of course, in accordance with the genius of the Hebrew language, is read, as we would say, backward, or from right to left, beginning with yod [?], and ending with heh [?].
Of these letters, the first, yod [?], is equivalent to the English i pronounced as e in the word machine.
The second and fourth letter, heh [?], is an aspirate, and has here the sound of the English h.
And the third letter, vau [?], has the sound of open o.
Now, reading these four letters, ?, or I, ?, or H, ?, or O, and ?, or H, as the Hebrew requires, from right to left, we have the word ????, ????, which is really as near to the pronunciation as we can well come, notwithstanding it forms neither of the seven ways in which the word is said to have been pronounced, at different times, by the patriarchs.134
But, thus pronounced, the word gives us no meaning, for there is no such word in Hebrew as ihoh; and, as all the Hebrew names were significative of something, it is but fair to conclude that this was not the original pronunciation, and that we must look for another which will give a meaning to the word. Now, Lanci proceeds to the discovery of this true pronunciation, as follows:—
In the Cabala, a hidden meaning is often deduced from a word by transposing or reversing its letters, and it was in this way that the Cabalists concealed many of their mysteries.
Now, to reverse a word in English is to read its letters from right to left, because our normal mode of reading is from left to right. But in Hebrew the contrary rule takes place, for there the normal mode of reading is from right to left; and therefore, to reverse the reading of a word, is to read it from left to right.
Lanci applied96 this cabalistic mode to the tetragrammaton, when he found that IH-OH, being read reversely, makes the word HO-HI.135
But in Hebrew, ho is the masculine pronoun, equivalent to the English he; and hi is the feminine pronoun, equivalent to she; and therefore the word HO-HI, literally97 translated, is equivalent to the English compound HE-SHE; that is to say, the Ineffable Name of God in Hebrew, being read cabalistically, includes within itself the male and female principle, the generative and prolific energy of creation; and here we have, again, the widely-spread symbolism of the phallus and the cteis, the lingam and the yoni, or their equivalent, the point within a circle, and another pregnant proof of the connection between Freemasonry and the ancient Mysteries.
And here, perhaps, we may begin to find some meaning for the hitherto incomprehensible passage in Genesis (i. 27): "So God created man in his own image; in the image of God created he him; male and female created he them." They could not have been "in the image" of IHOH, if they had not been "male and female."
The Cabalists have exhausted98 their ingenuity and imagination in speculations99 on this sacred name, and some of their fancies are really sufficiently100 interesting to repay an investigation. Sufficient, however, has been here said to account for the important position that it occupies in the masonic system, and to enable us to appreciate the symbols by which it has been represented.
The great reverence, or indeed the superstitious101 veneration, entertained by the ancients for the name of the Supreme Being, led them to express it rather in symbols or hieroglyphics than in any word at length.
We know, for instance, from the recent researches of the archaeologists, that in all the documents of the ancient Egyptians, written in the demotic102 or common character of the country, the names of the gods were invariably denoted by symbols; and I have already alluded to the different modes by which the Jews expressed the tetragrammaton. A similar practice prevailed among the other nations of antiquity. Freemasonry has adopted the same expedient, and the Grand Architect of the Universe, whom it is the usage, even in ordinary writing, to designate by the initials G.A.O.T.U., is accordingly presented to us in a variety of symbols, three of which particularly require attention. These are the letter G, the equilateral triangle, and the All-Seeing Eye.
Of the letter G I have already spoken. A letter of the English alphabet can scarcely be considered an appropriate symbol of an institution which dates its organization and refers its primitive history to a period long anterior103 to the origin of that language. Such a symbol is deficient104 in the two elements of antiquity and universality which should characterize every masonic symbol. There can, therefore, be no doubt that, in its present form, it is a corruption105 of the old Hebrew symbol, the letter yod, by which the sacred name was often expressed. This letter is the initial of the word Jehovah, or Ihoh, as I have already stated, and is constantly to be met with in Hebrew writings as the symbol or abbreviature of Jehovah, which word, it will be remembered, is never written at length. But because G is, in like manner, the initial of God, the equivalent of Jehovah, this letter has been incorrectly, and, I cannot refrain from again saying, most injudiciously, selected to supply, in modern lodges106, the place of the Hebrew symbol.
Having, then, the same meaning and force as the Hebrew yod, the letter G must be considered, like its prototype, as the symbol of the life-giving and life-sustaining power of God, as manifested in the meaning of the word Jehovah, or Ihoh, the generative and prolific energy of the Creator.
The All-Seeing Eye is another, and a still more important, symbol of the same great Being. Both the Hebrews and the Egyptians appear to have derived its use from that natural inclination107 of figurative minds to select an organ as the symbol of the function which it is intended peculiarly to discharge. Thus the foot was often adopted as the symbol of swiftness, the arm of strength, and the hand of fidelity. On the same principle, the open eye was selected as the symbol of watchfulness108, and the eye of God as the symbol of divine watchfulness and care of the universe. The use of the symbol in this sense is repeatedly to be found in the Hebrew writers. Thus the Psalmist says (Ps. xxxiv. 15), "The eyes of the Lord are upon the righteous, and his ears are open to their cry," which explains a subsequent passage (Ps. cxxi. 4), in which it is said, "Behold109, he that keepeth Israel shall neither slumber110 nor sleep." 136
On the same principle, the Egyptians represented Osiris, their chief deity, by the symbol of an open eye, and placed this hieroglyphic of him in all their temples. His symbolic name, on the monuments, was represented by the eye accompanying a throne, to which was sometimes added an abbreviated111 figure of the god, and sometimes what has been called a hatchet112, but which, I consider, may as correctly be supposed to be a representation of a square.
The All-Seeing Eye may, then, be considered as a symbol of God manifested in his omnipresence—his guardian113 and preserving character—to which Solomon alludes114 in the Book of Proverbs (xv. 3), when he says, "The eyes of Jehovah are in every place, beholding115 (or as it might be more faithfully translated, watching) the evil and the good." It is a symbol of the Omnipresent Deity.
The triangle is another symbol which is entitled to our consideration. There is, in fact, no other symbol which is more various in its application or more generally diffused116 throughout the whole system of both the Spurious and the Pure Freemasonry.
The equilateral triangle appears to have been adopted by nearly all the nations of antiquity as a symbol of the Deity.
Among the Hebrews, it has already been stated that this figure, with a yod in the centre, was used to represent the tetragrammaton, or ineffable name of God.
The Egyptians considered the equilateral triangle as the most perfect of figures, and a representative of the great principle of animated117 existence, each of its sides referring to one of the three departments of creation—the animal, the vegetable, and the mineral.
The symbol of universal nature among the Egyptians was the right-angled triangle, of which the perpendicular118 side represented Osiris, or the male principle; the base, Isis, or the female principle; and the hypothenuse, their offspring, Horus, or the world emanating from the union of both principles.
All this, of course, is nothing more nor less than the phallus and cteis, or lingam and yoni, under a different form.
The symbol of the right-angled triangle was afterwards adopted by Pythagoras when he visited the banks of the Nile; and the discovery which he is said to have made in relation to the properties of this figure, but which he really learned from the Egyptian priests, is commemorated119 in Masonry by the introduction of the forty-seventh problem of Euclid's First Book among the symbols of the third degree. Here the same mystical application is supplied as in the Egyptian figure, namely, that the union of the male and female, or active and passive principles of nature, has produced the world. For the geometrical proposition being that the squares of the perpendicular and base are equal to the square of the hypothenuse, they may be said to produce it in the same way as Osiris and Isis are equal to, or produce, the world.
Thus the perpendicular—Osiris, or the active, male principle—being represented by a line whose measurement is 3; and the base—Isis, or the passive, female principle—by a line whose measurement is 4; then their union, or the addition of the squares of these numbers, will produce a square whose root will be the hypothenuse, or a line whose measurement must be 5. For the square of 3 is 9, and the square of 4 is 16, and the square of 5 is 25; but 9 added to 16 is equal to 25; and thus, out of the addition, or coming together, of the squares of the perpendicular and base, arises the square of the hypothenuse, just as, out of the coming together, in the Egyptian system, of the active and passive principles, arises, or is generated, the world.
In the mediaeval history of the Christian church, the great ignorance of the people, and their inclination to a sort of materialism120, led them to abandon the symbolic representations of the Deity, and to depict121 the Father with the form and lineaments of an aged122 man, many of which irreverent paintings, as far back as the twelfth century, are to be found in the religious books and edifices123 of Europe.137 But, after the period of the renaissance124, a better spirit and a purer taste began to pervade3 the artists of the church, and thenceforth the Supreme Being was represented only by his name—the tetragrammaton—inscribed within an equilateral triangle, and placed within a circle of rays. Didron, in his invaluable125 work on Christian Iconography, gives one of these symbols, which was carved on wood in the seventeenth century, of which I annex72 a copy.
tetragrammaton inscribed with an equilateral triangle and
placed within a circle of rays
But even in the earliest ages, when the Deity was painted or sculptured as a personage, the nimbus, or glory, which surrounded the head of the Father, was often made to assume a triangular126 form. Didron says on this subject, "A nimbus, of a triangular form, is thus seen to be the exclusive attribute of the Deity, and most frequently restricted to the Father Eternal. The other persons of the trinity sometimes wear the triangle, but only in representations of the trinity, and because the Father is with them. Still, even then, beside the Father, who has a triangle, the Son and the Holy Ghost are often drawn127 with a circular nimbus only." 138
The triangle has, in all ages and in all religions, been deemed a symbol of Deity.
The Egyptians, the Greeks, and the other nations of antiquity, considered this figure, with its three sides, as a symbol of the creative energy displayed in the active and passive, or male and female, principles, and their product, the world; the Christians128 referred it to their dogma of the trinity as a manifestation of the Supreme God; and the Jews and the primitive masons to the three periods of existence included in the signification of the tetragrammaton—the past, the present, and the future.
In the higher degrees of Masonry, the triangle is the most important of all symbols, and most generally assumes the name of the Delta129, in allusion130 to the fourth letter of the Greek alphabet, which is of the same form and bears that appellation.
The Delta, or mystical triangle, is generally surrounded by a circle of rays, called a "glory." When this glory is distinct from the figure, and surrounds it in the form of a circle (as in the example just given from Didron), it is then an emblem131 of God's eternal glory. When, as is most usual in the masonic symbol, the rays emanate132 from the centre of the triangle, and, as it were, enshroud it in their brilliancy, it is symbolic of the Divine Light. The perverted133 ideas of the pagans referred these rays of light to their Sun-god and their Sabian worship.
But the true masonic idea of this glory is, that it symbolizes134 that Eternal Light of Wisdom which surrounds the Supreme Architect as with a sea of glory, and from him, as a common centre, emanates135 to the universe of his creation, and to which the prophet Ezekiel alludes in his eloquent136 description of Jehovah: "And I saw as the color of amber137, as the appearance of fire round about within it, from the appearance of his loins even upward, and from his loins even downward, I saw, as it were, the appearance of fire, and it had brightness round about." (Chap. 1, ver. 27.)
Dante has also beautifully described this circumfused light of Deity:—
"There is in heaven a light whose goodly shine
Makes the Creator visible to all
Created, that in seeing him, alone
Have peace; and in a circle spreads so far,
That the circumference138 were too loose a zone
To girdle in the sun."
On a recapitulation, then, of the views that have been advanced in relation to these three symbols of the Deity which are to be found in the masonic system, we may say that each one expresses a different attribute.
The letter G is the symbol of the self-existent Jehovah.
The All-Seeing Eye is the symbol of the omnipresent God.
The triangle139 is the symbol of the Supreme Architect of the Universe—the Creator; and when surrounded by rays of glory, it becomes a symbol of the Architect and Bestower of Light.
And now, after all, is there not in this whole prevalence of the name of God, in so many different symbols, throughout the masonic system, something more than a mere evidence of the religious proclivities139 of the institution? Is there not behind this a more profound symbolism, which constitutes, in fact, the very essence of Freemasonry? "The names of God," said a learned theologian at the beginning of this century, "were intended to communicate the knowledge of God himself. By these, men were enabled to receive some scanty140 ideas of his essential majesty141, goodness, and power, and to know both whom we are to believe, and what we are to believe of him."
And this train of thought is eminently142 applicable to the admission of the name into the system of Masonry. With us, the name of God, however expressed, is a symbol of DIVINE TRUTH, which it should be the incessant143 labor144 of a Mason to seek.
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ineffable
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| adj.无法表达的，不可言喻的 | |
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pervaded
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| v.遍及，弥漫( pervade的过去式和过去分词 ) | |
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pervade
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| v.弥漫，遍及，充满，渗透，漫延 | |
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rites
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| 仪式，典礼( rite的名词复数 ) | |
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antiquity
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| n.古老；高龄；古物，古迹 | |
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initiation
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| n.开始 | |
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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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masonry
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| n.砖土建筑；砖石 | |
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primitive
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| adj.原始的；简单的；n.原(始)人，原始事物 | |
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expedient
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| adj.有用的，有利的；n.紧急的办法，权宜之计 | |
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investigation
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| n.调查，调查研究 | |
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inquiry
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| n.打听，询问，调查，查问 | |
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authoritatively
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| 命令式地，有权威地，可信地 | |
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veneration
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| n.尊敬，崇拜 | |
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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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immediate
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| adj.立即的；直接的，最接近的；紧靠的 | |
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almighty
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| adj.全能的，万能的；很大的，很强的 | |
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appellation
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| n.名称，称呼 | |
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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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precisely
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| adv.恰好，正好，精确地，细致地 | |
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21
sage
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| n.圣人，哲人；adj.贤明的，明智的 | |
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22
intelligible
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| adj.可理解的，明白易懂的，清楚的 | |
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23
analogous
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| adj.相似的；类似的 | |
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24
ushered
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| v.引，领，陪同( usher的过去式和过去分词 ) | |
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25
consecration
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| n.供献，奉献，献祭仪式 | |
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26
awe
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| n.敬畏，惊惧；vt.使敬畏，使惊惧 | |
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27
concealed
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| a.隐藏的，隐蔽的 | |
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28
interpretation
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| n.解释，说明，描述；艺术处理 | |
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29
intentional
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| adj.故意的，有意（识）的 | |
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30
precept
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| n.戒律；格言 | |
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31
strictly
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| adv.严厉地，严格地；严密地 | |
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32
pious
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| adj.虔诚的；道貌岸然的 | |
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33
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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34
scrupulosity
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| n.顾虑 | |
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35
entirely
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| ad.全部地，完整地；完全地，彻底地 | |
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36
vowels
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| n.元音，元音字母( vowel的名词复数 ) | |
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37
vowel
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| n.元音；元音字母 | |
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38
consonants
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| n.辅音，子音( consonant的名词复数 )；辅音字母 | |
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39
Christian
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| adj.基督教徒的；n.基督教徒 | |
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40
previously
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| adv.以前，先前（地） | |
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41
enunciated
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| v.（清晰地）发音( enunciate的过去式和过去分词 )；确切地说明 | |
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42
vocal
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| adj.直言不讳的；嗓音的；n.[pl.]声乐节目 | |
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43
enunciation
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| n.清晰的发音；表明，宣言；口齿 | |
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44
predecessor
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| n.前辈，前任 | |
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45
monarchy
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| n.君主，最高统治者；君主政体，君主国 | |
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46
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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47
superstitions
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| 迷信，迷信行为( superstition的名词复数 ) | |
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48
possessed
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| adj.疯狂的；拥有的，占有的 | |
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49
unlimited
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| adj.无限的，不受控制的，无条件的 | |
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50
astonishment
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| n.惊奇，惊异 | |
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51
engraved
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| v.在（硬物）上雕刻（字，画等）( engrave的过去式和过去分词 )；将某事物深深印在（记忆或头脑中） | |
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52
venerated
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| 敬重（某人或某事物），崇敬( venerate的过去式和过去分词 ) | |
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53
hieroglyphic
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| n.象形文字 | |
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54
hieroglyphics
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| n.pl.象形文字 | |
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55
inscribed
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| v.写，刻( inscribe的过去式和过去分词 )；内接 | |
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56
deity
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| n.神，神性；被奉若神明的人(或物) | |
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57
worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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58
undoubtedly
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| adv.确实地，无疑地 | |
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59
intrude
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| vi.闯入；侵入；打扰，侵扰 | |
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60
reverence
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| n.敬畏，尊敬，尊严；Reverence:对某些基督教神职人员的尊称；v.尊敬，敬畏，崇敬 | |
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61
discoursing
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| 演说（discourse的现在分词形式） | |
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62
component
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| n.组成部分，成分，元件；adj.组成的，合成的 | |
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63
aspirant
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| n.热望者；adj.渴望的 | |
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64
symbolic
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| adj.象征性的，符号的，象征主义的 | |
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65
preservative
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| n.防腐剂；防腐料；保护料；预防药 | |
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66
supreme
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| adj.极度的，最重要的；至高的，最高的 | |
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67
manifestations
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| n.表示，显示（manifestation的复数形式） | |
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68
manifestation
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| n.表现形式；表明；现象 | |
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69
meditation
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| n.熟虑，（尤指宗教的）默想，沉思，（pl.）冥想录 | |
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70
peculiarity
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| n.独特性，特色；特殊的东西；怪癖 | |
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71
annexed
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| [法] 附加的，附属的 | |
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72
annex
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| vt.兼并，吞并；n.附属建筑物 | |
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73
apex
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| n.顶点，最高点 | |
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74
emanating
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| v.从…处传出，传出( emanate的现在分词 )；产生，表现，显示 | |
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75
secrecy
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| n.秘密，保密，隐蔽 | |
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76
fidelity
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| n.忠诚，忠实；精确 | |
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77
aspirants
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| 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 | |
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78
modifications
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| n.缓和( modification的名词复数 )；限制；更改；改变 | |
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79
modification
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| n.修改，改进，缓和，减轻 | |
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80
symbolization
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| n.象征，符号表现 | |
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81
philosophical
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| adj.哲学家的，哲学上的，达观的 | |
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82
speculation
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| n.思索，沉思；猜测；投机 | |
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83
celebrated
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| adj.有名的，声誉卓著的 | |
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84
distinguished
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| adj.卓越的，杰出的，著名的 | |
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85
fully
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| adv.完全地，全部地，彻底地；充分地 | |
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86
alluded
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| 提及，暗指( allude的过去式和过去分词 ) | |
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87
prevailing
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| adj.盛行的；占优势的；主要的 | |
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88
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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89
doctrine
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| n.教义；主义；学说 | |
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90
legitimate
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| adj.合法的，合理的，合乎逻辑的；v.使合法 | |
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91
colloquial
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| adj.口语的，会话的 | |
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92
purely
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| adv.纯粹地，完全地 | |
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93
mere
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| adj.纯粹的；仅仅，只不过 | |
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94
ingenuity
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| n.别出心裁；善于发明创造 | |
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95
philological
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| adj.语言学的，文献学的 | |
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96
applied
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| adj.应用的；v.应用，适用 | |
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97
literally
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| adv.照字面意义，逐字地；确实 | |
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98
exhausted
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| adj.极其疲惫的，精疲力尽的 | |
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99
speculations
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| n.投机买卖( speculation的名词复数 )；思考；投机活动；推断 | |
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100
sufficiently
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| adv.足够地，充分地 | |
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101
superstitious
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| adj.迷信的 | |
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102
demotic
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| adj. 民众的，通俗的；n.（古埃及）通俗文字 | |
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103
anterior
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| adj.较早的；在前的 | |
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104
deficient
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| adj.不足的，不充份的，有缺陷的 | |
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105
corruption
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| n.腐败，堕落，贪污 | |
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106
lodges
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| v.存放( lodge的第三人称单数 )；暂住；埋入；（权利、权威等）归属 | |
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107
inclination
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| n.倾斜；点头；弯腰；斜坡；倾度；倾向；爱好 | |
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108
watchfulness
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| 警惕，留心； 警觉（性） | |
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109
behold
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| v.看，注视，看到 | |
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110
slumber
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| n.睡眠，沉睡状态 | |
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111
abbreviated
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| adj. 简短的，省略的 动词abbreviate的过去式和过去分词 | |
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112
hatchet
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| n.短柄小斧；v.扼杀 | |
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113
guardian
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| n.监护人；守卫者，保护者 | |
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114
alludes
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| 提及，暗指( allude的第三人称单数 ) | |
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115
beholding
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| v.看，注视( behold的现在分词 )；瞧；看呀；（叙述中用于引出某人意外的出现）哎哟 | |
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116
diffused
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| 散布的，普及的，扩散的 | |
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117
animated
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| adj.生气勃勃的，活跃的，愉快的 | |
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118
perpendicular
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| adj.垂直的，直立的；n.垂直线，垂直的位置 | |
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119
commemorated
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| v.纪念，庆祝( commemorate的过去式和过去分词 ) | |
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120
materialism
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| n.［哲］唯物主义，唯物论；物质至上 | |
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121
depict
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| vt.描画，描绘；描写，描述 | |
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122
aged
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| adj.年老的，陈年的 | |
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123
edifices
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| n.大建筑物( edifice的名词复数 ) | |
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124
renaissance
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| n.复活，复兴，文艺复兴 | |
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125
invaluable
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| adj.无价的，非常宝贵的，极为贵重的 | |
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126
triangular
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| adj.三角（形）的，三者间的 | |
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127
drawn
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| v.拖，拉，拔出；adj.憔悴的，紧张的 | |
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128
Christians
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| n.基督教徒( Christian的名词复数 ) | |
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129
delta
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| n.（流的）角洲 | |
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130
allusion
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| n.暗示，间接提示 | |
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131
emblem
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| n.象征，标志；徽章 | |
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132
emanate
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| v.发自，来自，出自 | |
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133
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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134
symbolizes
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| v.象征，作为…的象征( symbolize的第三人称单数 ) | |
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135
emanates
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| v.从…处传出，传出( emanate的第三人称单数 )；产生，表现，显示 | |
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136
eloquent
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| adj.雄辩的，口才流利的；明白显示出的 | |
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137
amber
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| n.琥珀；琥珀色；adj.琥珀制的 | |
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138
circumference
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| n.圆周，周长，圆周线 | |
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139
proclivities
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| n.倾向，癖性( proclivity的名词复数 ) | |
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140
scanty
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| adj.缺乏的，仅有的，节省的，狭小的，不够的 | |
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141
majesty
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| n.雄伟，壮丽，庄严，威严；最高权威，王权 | |
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142
eminently
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| adv.突出地；显著地；不寻常地 | |
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143
incessant
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| adj.不停的，连续的 | |
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144
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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