The most important and significant of the legendary1 symbols of Freemasonry is, undoubtedly3, that which relates to the fate of Hiram Abif, commonly called, "by way of excellence," the Legend of the Third Degree.
The first written record that I have been able to find of this legend is contained in the second edition of Anderson's Constitutions, published in 1738, and is in these words:—
"It (the temple) was finished in the short space of seven years and six months, to the amazement4 of all the world; when the cape-stone was celebrated5 by the fraternity with great joy. But their joy was soon interrupted by the sudden death of their dear master, Hiram Abif, whom they decently interred6, in the lodge7 near the temple, according to ancient dusage." 157
In the next edition of the same work, published in 1756, a few additional circumstances are related, such as the participation8 of King Solomon in the general grief, and the fact that the king of Israel "ordered his obsequies to be conducted with great solemnity and decency9." 158 With these exceptions, and the citations10 of the same passages, made by subsequent authors, the narrative11 has always remained unwritten, and descended12, from age to age, through the means of oral tradition.
The legend has been considered of so much importance that it has been preserved in the symbolism of every masonic rite13. No matter what modifications14 or alterations16 the general system may have undergone,—no matter how much the ingenuity17 or the imagination of the founders18 of rites19 may have perverted20 or corrupted22 other symbols, abolishing the old and substituting new ones,—the legend of the Temple Builder has ever been left untouched, to present itself in all the integrity of its ancient mythical23 form.
What, then, is the signification of this symbol, so important and so extensively diffused24? What interpretation25 can we give to it that will account for its universal adoption26? How is it that it has thus become so intimately interwoven with Freemasonry as to make, to all appearances, a part of its very essence, and to have been always deemed inseparable from it?
To answer these questions, satisfactorily, it is necessary to trace, in a brief investigation27, the remote origin of the institution of Freemasonry, and its connection with the ancient systems of initiation28.
It was, then, the great object of all the rites and mysteries which constituted the "Spurious Freemasonry" of antiquity29 to teach the consoling doctrine30 of the immortality31 of the soul.159 This dogma, shining as an almost solitary33 beacon-light in the surrounding gloom of pagan darkness, had undoubtedly been received from that ancient people or priesthood160 what has been called the system of "Pure Freemasonry," and among whom it probably existed only in the form of an abstract proposition or a simple and unembellished tradition. But in the more sensual minds of the pagan philosophers and mystics, the idea, when presented to the initiates34 in their Mysteries, was always conveyed in the form of a scenic35 representation.161 The influence, too, of the early Sabian worship of the sun and heavenly bodies, in which the solar orb36 was adored, on its resurrection, each morning, from the apparent death of its evening setting, caused this rising sun to be adopted in the more ancient Mysteries as a symbol of the regeneration of the soul.
Thus in the Egyptian Mysteries we find a representation of the death and subsequent regeneration of Osiris; in the Ph?nician, of Adonis; in the Syrian, of Dionysus; in all of which the scenic apparatus37 of initiation was intended to indoctrinate the candidate into the dogma of a future life.
It will be sufficient here to refer simply to the fact, that through the instrumentality of the Tyrian workmen at the temple of King Solomon, the spurious and pure branches of the masonic system were united at Jerusalem, and that the same method of scenic representation was adopted by the latter from the former, and the narrative of the temple builder substituted for that of Dionysus, which was the myth peculiar38 to the mysteries practised by the Tyrian workmen.
The idea, therefore, proposed to be communicated in the myth of the ancient Mysteries was the same as that which is now conveyed in the masonic legend of the Third Degree.
Hence, then, Hiram Abif is, in the masonic system, the symbol of human nature, as developed in the life here and the life to come; and so, while the temple was, as I have heretofore shown, the visible symbol of the world, its builder became the mythical symbol of man, the dweller39 and worker in that world.
Now, is not this symbolism evident to every reflective mind?
Man, setting forth40 on the voyage of life, with faculties41 and powers fitting him for the due exercise of the high duties to whose performance he has been called, holds, if he be "a curious and cunning workman," 162 skilled in all moral and intellectual purposes (and it is only of such men that the temple builder can be the symbol), within the grasp of his attainment42 the knowledge of all that divine truth imparted to him as the heirloom of his race—that race to whom it has been granted to look, with exalted43 countenance44, on high;163 which divine truth is symbolized45 by the WORD.
Thus provided with the word of life, he occupies his time in the construction of a spiritual temple, and travels onward46 in the faithful discharge of all his duties, laying down his designs upon the trestle-board of the future and invoking47 the assistance and direction of God.
But is his path always over flowery meads and through pleasant groves48? Is there no hidden foe49 to obstruct50 his progress? Is all before him clear and calm, with joyous51 sunshine and refreshing52 zephyrs53? Alas54! not so. "Man is born to trouble, as the sparks fly upward." At every "gate of life"—as the Orientalists have beautifully called the different ages—he is beset56 by peril57. Temptations allure58 his youth, misfortunes darken the pathway of his manhood, and his old age is encumbered59 with infirmity and disease. But clothed in the armor of virtue60 he may resist the temptation; he may cast misfortunes aside, and rise triumphantly61 above them; but to the last, the direst, the most inexorable foe of his race, he must eventually yield; and stricken down by death, he sinks prostrate63 into the grave, and is buried in the rubbish of his sin and human frailty64.
Here, then, in Masonry2, is what was called the aphanism164 in the ancient Mysteries. The bitter but necessary lesson of death has been imparted. The living soul, with the lifeless body which encased it, has disappeared, and can nowhere be found. All is darkness—confusion— despair. Divine truth—the WORD—for a time is lost, and the Master Mason may now say, in the language of Hutchinson, "I prepare my sepulchre. I make my grave in the pollution of the earth. I am under the shadow of death."
But if the mythic symbolism ended here, with this lesson of death, then were the lesson incomplete. That teaching would be vain and idle—nay, more, it would be corrupt21 and pernicious—which should stop short of the conscious and innate65 instinct for another existence. And hence the succeeding portions of the legend are intended to convey the sublime66 symbolism of a resurrection from the grave and a new birth into a future life. The discovery of the body, which, in the initiations of the ancient Mysteries, was called the euresis,165 and its removal, from the polluted grave into which it had been cast, to an honored and sacred place within the precincts of the temple, are all profoundly and beautifully symbolic67 of that great truth, the discovery of which was the object of all the ancient initiations, as it is almost the whole design of Freemasonry, namely, that when man shall have passed the gates of life and have yielded to the inexorable fiat68 of death, he shall then (not in the pictured ritual of an earthly lodge, but in the realities of that eternal one, of which the former is but an antitype) be raised, at the omnific word of the Grand Master of the Universe, from time to eternity69; from the tomb of corruption70 to the chambers72 of hope; from the darkness of death to the celestial73 beams of life; and that his disembodied spirit shall be conveyed as near to the holy of holies of the divine presence as humanity can ever approach to Deity74.
Such I conceive to be the true interpretation of the symbolism of the legend of the Third Degree.
I have said that this mythical history of the temple builder was universal in all nations and all rites, and that in no place and at no time had it, by alteration15, diminution75, or addition, acquired any essentially76 new or different form: the myth has always remained the same.
But it is not so with its interpretation. That which I have just given, and which I conceive to be the correct one, has been very generally adopted by the Masons of this country. But elsewhere, and by various writers, other interpretations77 have been made, very different in their character, although always agreeing in retaining the general idea of a resurrection or regeneration, or a restoration of something from an inferior to a higher sphere or function.
Thus some of the earlier continental78 writers have supposed the myth to have been a symbol of the destruction of the Order of the Templars, looking upon its restoration to its original wealth and dignities as being prophetically symbolized.
In some of the high philosophical79 degrees it is taught that the whole legend refers to the sufferings and death, with the subsequent resurrection, of Christ.166
Hutchinson, who has the honor of being the earliest philosophical writer on Freemasonry in England, supposes it to have been intended to embody80 the idea of the decadence81 of the Jewish religion, and the substitution of the Christian82 in its place and on its ruins.167
Dr. Oliver—"clarum et venerabile nomen"—thinks that it is typical of the murder of Abel by Cain, and that it symbolically83 refers to the universal death of our race through Adam, and its restoration to life in the Redeemer,168 according to the expression of the apostle, "As in Adam we all died, so in Christ we all live."
Ragon makes Hiram a symbol of the sun shorn of its vivifying rays and fructifying84 power by the three winter months, and its restoration to generative heat by the season of spring.169
And, finally, Des Etangs, adopting, in part, the interpretation of Ragon, adds to it another, which he calls the moral symbolism of the legend, and supposes that Hiram is no other than eternal reason, whose enemies are the vices85 that deprave and destroy humanity.170
To each of these interpretations it seems to me that there are important objections, though perhaps to some less so than to others.
As to those who seek for an astronomical86 interpretation of the legend, in which the annual changes of the sun are symbolized, while the ingenuity with which they press their argument cannot but be admired, it is evident that, by such an interpretation, they yield all that Masonry has gained of religious development in past ages, and fall back upon that corruption and perversion87 of Sabaism from which it was the object, even of the Spurious Freemasonry of antiquity, to rescue its disciples88.
The Templar interpretation of the myth must at once be discarded if we would avoid the difficulties of anachronism, unless we deny that the legend existed before the abolition89 of the Order of Knights90 Templar, and such denial would be fatal to the antiquity of Freemasonry.171
And as to the adoption of the Christian reference, Hutchinson, and after him Oliver, profoundly philosophical as are the masonic speculations91 of both, have, I am constrained92 to believe, fallen into a great error in calling the Master Mason's degree a Christian institution. It is true that it embraces within its scheme the great truths of Christianity upon the subject of the immortality of the soul and the resurrection of the body; but this was to be presumed, because Freemasonry is truth, and Christianity is truth, and all truth must be identical. But the origin of each is different; their histories are dissimilar. The institution of Freemasonry preceded the advent93 of Christianity. Its symbols and its legends are derived94 from the Solomonic temple, and from the people even anterior95 to that. Its religion comes from the ancient priesthood. Its faith was that primitive96 one of Noah and his immediate97 descendants. If Masonry were simply a Christian institution, the Jew and the Moslem98, the Brahmin and the Buddhist99, could not conscientiously100 partake of its illumination; but its universality is its boast. In its language citizens of every nation may converse101; at its altar men of all religions may kneel; to its creed102 disciples of every faith may subscribe103.
Yet it cannot be denied, that since the advent of Christianity a Christian element has been almost imperceptibly infused into the masonic system, at least among Christian Masons. This has been a necessity; for it is the tendency of every predominant religion to pervade104 with its influences all that surrounds it, or is about it, whether religious, political, or social. This arises from a need of the human heart. To the man deeply imbued105 with the spirit of his religion there is an almost unconscious desire to accommodate and adapt all the business and the amusements of life, the labors106 and the employments of his every-day existence, to the indwelling faith of his soul.
The Christian Mason, therefore, while acknowledging and justly appreciating the great doctrines107 taught in Masonry, and while grateful that these doctrines were preserved in the bosom108 of his ancient order at a time when they were unknown to the multitudes of the surrounding nations, is still anxious to give to them a Christian character, to invest them, in some measure, with the peculiarities109 of his own creed, and to bring the interpretation of their symbolism more nearly home to his own religious sentiments.
The feeling is an instinctive110 one, belonging to the noblest aspirations111 of our human nature; and hence we find Christian masonic writers indulging in it almost to an unwarrantable excess, and by the extent of their sectarian interpretations materially affecting the cosmopolitan112 character of the institution.
This tendency to Christianization has, in some instances, been so universal, and has prevailed for so long a period, that certain symbols and myths have been, in this way, so deeply and thoroughly113 imbued with the Christian element as to leave those who have not penetrated114 into the cause of this peculiarity115, in doubt whether they should attribute to the symbol an ancient or a modern and Christian origin.
As an illustration of the idea here advanced, and as a remarkable116 example of the result of a gradually Christianized interpretation of a masonic symbol, I will refer to the subordinate myth (subordinate, I mean, to the great legend of the Builder), which relates the circumstances connected with the grave upon "the brow of a small hill near Mount Moriah."
Now, the myth or legend of a grave is a legitimate117 deduction118 from the symbolism of the ancient Spurious Masonry. It is the analogue119 of the Pastos, Couch, or Coffin120, which was to be found in the ritual of all the pagan Mysteries. In all these initiations, the aspirant121 was placed in a cell or upon a couch, in darkness, and for a period varying, in the different rites, from the three days of the Grecian Mysteries to the fifty of the Persian. This cell or couch, technically122 called the "pastos," was adopted as a symbol of the being whose death and resurrection or apotheosis123, was represented in the legend.
The learned Faber says that this ceremony was doubtless the same as the descent into Hades,172 and that, when the aspirant entered into the mystic cell, he was directed to lay himself down upon the bed which shadowed out the tomb of the Great Father, or Noah, to whom, it will be recollected124, that Faber refers all the ancient rites. "While stretched upon the holy couch," he continues to remark, "in imitation of his figurative deceased prototype, he was said to be wrapped in the deep sleep of death. His resurrection from the bed was his restoration to life or his regeneration into a new world."
Now, it is easy to see how readily such a symbolism would be seized by the Temple Masons, and appropriated at once to the grave at the brow of the hill. At first, the interpretation, like that from which it had been derived, would be cosmopolitan; it would fit exactly to the general dogmas of the resurrection of the body and the immortality of the soul.
But on the advent of Christianity, the spirit of the new religion being infused into the old masonic system, the whole symbolism of the grave was affected125 by it. The same interpretation of a resurrection or restoration to life, derived from the ancient "pastos," was, it is true, preserved; but the facts that Christ himself had come to promulgate126 to the multitudes the same consoling dogma, and that Mount Calvary, "the place of a skull127," was the spot where the Redeemer, by his own death and resurrection, had testified the truth of the doctrine, at once suggested to the old Christian Masons the idea of Christianizing the ancient symbol.
In the first place, it is necessary to identify the spot where the "newly-made grave" was discovered with Mount Calvary, the place of the sepulchre of Christ. This can easily be done by a very few but striking analogies, which will, I conceive, carry conviction to any thinking mind.
1. Mount Calvary was a small hill.173
3. It was on the direct road from Jerusalem to Joppa, and is thus the very spot where a weary brother, travelling on that road, would find it convenient to sit down to rest and refresh himself.174
4. It was outside the gate of the temple.
5. It has at least one cleft131 in the rock, or cave, which was the place which subsequently became the sepulchre of our Lord. But this coincidence need scarcely to be insisted on, since the whole neighborhood abounds132 in rocky clefts133, which meet at once the conditions of the masonic legend.
But to bring this analogical reasoning before the mind in a more expressive134 mode, it may be observed that if a party of persons were to start forth from the temple at Jerusalem, and travel in a westward direction towards the port of Joppa, Mount Calvary would be the first hill met with; and as it may possibly have been used as a place of sepulture, which its name of Golgotha175 seems to import, we may suppose it to have been the very spot alluded135 to in the Third Degree, as the place where the craftsmen136, on their way to Joppa, discovered the evergreen137 acacia.
Having thus traced the analogy, let us look a little to the symbolism.
Mount Calvary has always retained an important place in the legendary history of Freemasonry, and there are many traditions connected with it that are highly interesting in their import.
One of these traditions is, that it was the burial-place of Adam, in order, says the old legend, that where he lay, who effected the ruin of mankind, there also might the Savior of the world suffer, die, and be buried. Sir R. Torkington, who published a pilgrimage to Jerusalem in 1517, says that "under the Mount of Calvary is another chapel138 of our Blessed Lady and St. John the Evangelist, that was called Golgotha; and there, right under the mortise of the cross, was found the head of our forefather139, Adam." 176 Golgotha, it will be remembered, means, in Hebrew, "the place of a skull;" and there may be some connection between this tradition and the name of Golgotha, by which the Evangelists inform us, that in the time of Christ Mount Calvary was known. Calvary, or Calvaria, has the same signification in Latin.
Another tradition states, that it was in the bowels140 of Mount Calvary that Enoch erected141 his nine-arched vault142, and deposited on the foundation-stone of Masonry that Ineffable143 Name, whose investigation, as a symbol of divine truth, is the great object of Speculative144 Masonry.
A third tradition details the subsequent discovery of Enoch's deposit by King Solomon, whilst making excavations145 in Mount Calvary, during the building of the temple.
On this hallowed spot was Christ the Redeemer slain146 and buried. It was there that, rising on the third day from his sepulchre, he gave, by that act, the demonstrative evidence of the resurrection of the body and the immortality of the soul.
And it was on this spot that the same great lesson was taught in Masonry—the same sublime truth—the development of which evidently forms the design of the Third or Master Mason's degree.
There is in these analogies a sublime beauty as well as a wonderful coincidence between the two systems of Masonry and Christianity, that must, at an early period, have attracted the attention of the Christian Masons.
Mount Calvary is consecrated147 to the Christian as the place where his crucified Lord gave the last great proof of the second life, and fully55 established the doctrine of the resurrection which he had come to teach. It was the sepulchre of him
Who robbed the grave of victory,
And took the sting from death."
It is consecrated to the Mason, also, as the scene of the euresis, the place of the discovery, where the same consoling doctrines of the resurrection of the body and the immortality of the soul are shadowed forth in profoundly symbolic forms.
These great truths constitute the very essence of Christianity, in which it differs from and excels all religious systems that preceded it; they constitute, also, the end, aim, and object of all Freemasonry, but more especially that of the Third Degree, whose peculiar legend, symbolically considered, teaches nothing more nor less than that there is an immortal32 and better part within us, which, as an emanation from that divine spirit which pervades149 all nature, can never die.
The identification of the spot on which this divine truth was promulgated150 in both systems—the Christian and the Masonic—affords an admirable illustration of the readiness with which the religious spirit of the former may be infused into the symbolism of the latter. And hence Hutchinson, thoroughly imbued with these Christian views of Masonry, has called the Master Mason's order a Christian degree, and thus Christianizes the whole symbolism of its mythical history.
"The Great Father of all, commiserating151 the miseries152 of the world, sent his only Son, who was innocence153 itself, to teach the doctrine of salvation154—by whom man was raised from the death of sin unto the life of righteousness—from the tomb of corruption unto the chamber71 of hope—from the darkness of despair to the celestial beams of faith; and not only working for us this redemption, but making with us the covenant155 of regeneration; whence we are become the children of the Divinity, and inheritors of the realms of heaven.
"We, Masons, describing the deplorable estate of religion under the Jewish law, speak in figures: 'Her tomb was in the rubbish and filth156 cast forth of the temple, and acacia wove its branches over her monuments;' akakia being the Greek word for innocence, or being free from sin; implying that the sins and corruptions157 of the old law, and devotees of the Jewish altar, had hid Religion from those who sought her, and she was only to be found where innocence survived, and under the banner of the Divine Lamb, and, as to ourselves, professing158 that we were to be distinguished159 by our Acacy, or as true Acacians in our religious faiths and tenets.
"The acquisition of the doctrine of redemption is expressed in the typical character of Huramen (I have found it.—Greek), and by the applications of that name with Masons, it is implied that we have discovered the knowledge of God and his salvation, and have been redeemed160 from the death of sin and the sepulchre of pollution and unrighteousness.
"Thus the Master Mason represents a man, under the Christian doctrine, saved from the grave of iniquity161 and raised to the faith of salvation."
It is in this way that Masonry has, by a sort of inevitable162 process (when we look to the religious sentiment of the interpreters), been Christianized by some of the most illustrious and learned writers on masonic science—by such able men as Hutchinson and Oliver in England, and by Harris, by Scott, by Salem Towne, and by several others in this country.
I do not object to the system when the interpretation is not strained, but is plausible163, consistent, and productive of the same results as in the instance of Mount Calvary: all that I contend for is, that such interpretations are modern, and that they do not belong to, although they may often be deduced from, the ancient system.
But the true ancient interpretation of the legend,—the universal masonic one,—for all countries and all ages, undoubtedly was, that the fate of the temple builder is but figurative of the pilgrimage of man on earth, through trials and temptations, through sin and sorrow, until his eventual62 fall beneath the blow of death and his final and glorious resurrection to another and an eternal life.
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legendary
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| adj.传奇（中）的，闻名遐迩的；n.传奇（文学） | |
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masonry
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| n.砖土建筑；砖石 | |
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undoubtedly
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| adv.确实地，无疑地 | |
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amazement
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| n.惊奇，惊讶 | |
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celebrated
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| adj.有名的，声誉卓著的 | |
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interred
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| v.埋，葬( inter的过去式和过去分词 ) | |
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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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participation
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| n.参与，参加，分享 | |
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decency
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| n.体面，得体，合宜，正派，庄重 | |
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citations
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| n.引用( citation的名词复数 )；引证；引文；表扬 | |
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narrative
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| n.叙述，故事；adj.叙事的，故事体的 | |
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descended
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| a.为...后裔的，出身于...的 | |
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rite
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| n.典礼，惯例，习俗 | |
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modifications
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| n.缓和( modification的名词复数 )；限制；更改；改变 | |
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alteration
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| n.变更，改变；蚀变 | |
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alterations
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| n.改动( alteration的名词复数 )；更改；变化；改变 | |
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ingenuity
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| n.别出心裁；善于发明创造 | |
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founders
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| n.创始人( founder的名词复数 ) | |
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rites
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| 仪式，典礼( rite的名词复数 ) | |
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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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corrupt
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| v.贿赂，收买；adj.腐败的，贪污的 | |
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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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mythical
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| adj.神话的；虚构的；想像的 | |
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diffused
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| 散布的，普及的，扩散的 | |
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interpretation
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| n.解释，说明，描述；艺术处理 | |
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adoption
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| n.采用，采纳，通过；收养 | |
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investigation
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| n.调查，调查研究 | |
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initiation
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| n.开始 | |
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antiquity
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| n.古老；高龄；古物，古迹 | |
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doctrine
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| n.教义；主义；学说 | |
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immortality
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| n.不死，不朽 | |
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immortal
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| adj.不朽的；永生的，不死的；神的 | |
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solitary
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| adj.孤独的，独立的，荒凉的；n.隐士 | |
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initiates
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| v.开始( initiate的第三人称单数 )；传授；发起；接纳新成员 | |
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scenic
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| adj.自然景色的，景色优美的 | |
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orb
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| n.太阳；星球；v.弄圆；成球形 | |
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apparatus
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| n.装置，器械；器具，设备 | |
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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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dweller
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| n.居住者，住客 | |
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forth
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| adv.向前；向外，往外 | |
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41
faculties
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| n.能力( faculty的名词复数 )；全体教职员；技巧；院 | |
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42
attainment
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| n.达到，到达；［常pl.］成就，造诣 | |
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exalted
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| adj.(地位等)高的，崇高的；尊贵的，高尚的 | |
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44
countenance
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| n.脸色，面容；面部表情；vt.支持，赞同 | |
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45
symbolized
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| v.象征，作为…的象征( symbolize的过去式和过去分词 ) | |
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46
onward
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| adj.向前的，前进的；adv.向前，前进，在先 | |
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47
invoking
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| v.援引( invoke的现在分词 )；行使（权利等）；祈求救助；恳求 | |
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48
groves
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| 树丛，小树林( grove的名词复数 ) | |
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49
foe
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| n.敌人，仇敌 | |
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50
obstruct
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| v.阻隔，阻塞(道路、通道等)；n.阻碍物，障碍物 | |
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51
joyous
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| adj.充满快乐的；令人高兴的 | |
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52
refreshing
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| adj.使精神振作的，使人清爽的，使人喜欢的 | |
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53
zephyrs
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| n.和风，微风( zephyr的名词复数 ) | |
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54
alas
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| int.唉(表示悲伤、忧愁、恐惧等) | |
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55
fully
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| adv.完全地，全部地，彻底地；充分地 | |
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56
beset
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| v.镶嵌；困扰，包围 | |
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57
peril
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| n.(严重的)危险；危险的事物 | |
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58
allure
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| n.诱惑力，魅力；vt.诱惑，引诱，吸引 | |
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59
encumbered
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| v.妨碍，阻碍，拖累( encumber的过去式和过去分词 ) | |
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60
virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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61
triumphantly
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| ad.得意洋洋地；得胜地；成功地 | |
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62
eventual
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| adj.最后的，结局的，最终的 | |
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63
prostrate
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| v.拜倒，平卧，衰竭；adj.拜倒的，平卧的，衰竭的 | |
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64
frailty
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| n.脆弱；意志薄弱 | |
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65
innate
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| adj.天生的，固有的，天赋的 | |
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66
sublime
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| adj.崇高的，伟大的；极度的，不顾后果的 | |
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67
symbolic
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| adj.象征性的，符号的，象征主义的 | |
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68
fiat
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| n.命令，法令，批准；vt.批准，颁布 | |
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69
eternity
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| n.不朽，来世；永恒，无穷 | |
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70
corruption
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| n.腐败，堕落，贪污 | |
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71
chamber
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| n.房间，寝室；会议厅；议院；会所 | |
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72
chambers
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| n.房间( chamber的名词复数 )；（议会的）议院；卧室；会议厅 | |
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73
celestial
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| adj.天体的；天上的 | |
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74
deity
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| n.神，神性；被奉若神明的人(或物) | |
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75
diminution
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| n.减少；变小 | |
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76
essentially
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| adv.本质上，实质上，基本上 | |
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77
interpretations
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| n.解释( interpretation的名词复数 )；表演；演绎；理解 | |
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78
continental
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| adj.大陆的，大陆性的，欧洲大陆的 | |
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79
philosophical
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| adj.哲学家的，哲学上的，达观的 | |
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80
embody
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| vt.具体表达，使具体化；包含，收录 | |
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81
decadence
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| n.衰落，颓废 | |
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82
Christian
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| adj.基督教徒的；n.基督教徒 | |
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83
symbolically
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| ad.象征地，象征性地 | |
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84
fructifying
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| v.结果实( fructify的现在分词 )；使结果实，使多产，使土地肥沃 | |
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85
vices
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| 缺陷( vice的名词复数 )； 恶习； 不道德行为； 台钳 | |
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86
astronomical
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| adj.天文学的，（数字）极大的 | |
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87
perversion
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| n.曲解；堕落；反常 | |
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88
disciples
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| n.信徒( disciple的名词复数 )；门徒；耶稣的信徒；（尤指）耶稣十二门徒之一 | |
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89
abolition
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| n.废除，取消 | |
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90
knights
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| 骑士； （中古时代的）武士( knight的名词复数 )； 骑士； 爵士； （国际象棋中）马 | |
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91
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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92
constrained
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| adj.束缚的,节制的 | |
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93
advent
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| n.(重要事件等的)到来，来临 | |
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94
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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95
anterior
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| adj.较早的；在前的 | |
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96
primitive
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| adj.原始的；简单的；n.原(始)人，原始事物 | |
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97
immediate
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| adj.立即的；直接的，最接近的；紧靠的 | |
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98
Moslem
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| n.回教徒，穆罕默德信徒；adj.回教徒的，回教的 | |
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99
Buddhist
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| adj./n.佛教的，佛教徒 | |
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100
conscientiously
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| adv.凭良心地；认真地，负责尽职地；老老实实 | |
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101
converse
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| vi.谈话，谈天，闲聊；adv.相反的，相反 | |
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102
creed
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| n.信条；信念，纲领 | |
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103
subscribe
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| vi.(to)订阅，订购；同意；vt.捐助，赞助 | |
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104
pervade
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| v.弥漫，遍及，充满，渗透，漫延 | |
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105
imbued
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| v.使（某人/某事）充满或激起（感情等）( imbue的过去式和过去分词 )；使充满；灌输；激发（强烈感情或品质等） | |
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106
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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107
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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108
bosom
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| n.胸，胸部；胸怀；内心；adj.亲密的 | |
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109
peculiarities
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| n. 特质, 特性, 怪癖, 古怪 | |
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110
instinctive
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| adj.(出于)本能的；直觉的；(出于)天性的 | |
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111
aspirations
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| 强烈的愿望( aspiration的名词复数 )； 志向； 发送气音； 发 h 音 | |
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112
cosmopolitan
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| adj.世界性的，全世界的，四海为家的，全球的 | |
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113
thoroughly
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| adv.完全地，彻底地，十足地 | |
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114
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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115
peculiarity
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| n.独特性，特色；特殊的东西；怪癖 | |
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116
remarkable
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| adj.显著的，异常的，非凡的，值得注意的 | |
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117
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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118
deduction
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| n.减除，扣除，减除额；推论，推理，演绎 | |
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119
analogue
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| n.类似物；同源语 | |
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120
coffin
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| n.棺材，灵柩 | |
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121
aspirant
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| n.热望者；adj.渴望的 | |
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122
technically
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| adv.专门地，技术上地 | |
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123
apotheosis
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| n.神圣之理想；美化；颂扬 | |
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124
recollected
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| adj.冷静的；镇定的；被回忆起的；沉思默想的v.记起，想起( recollect的过去式和过去分词 ) | |
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125
affected
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| adj.不自然的，假装的 | |
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126
promulgate
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| v.宣布；传播；颁布（法令、新法律等） | |
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127
skull
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| n.头骨；颅骨 | |
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128
briefly
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| adv.简单地，简短地 | |
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129
situated
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| adj.坐落在...的，处于某种境地的 | |
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130
westward
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| n.西方，西部；adj.西方的，向西的；adv.向西 | |
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131
cleft
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| n.裂缝；adj.裂开的 | |
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132
abounds
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| v.大量存在，充满，富于( abound的第三人称单数 ) | |
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133
clefts
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| n.裂缝( cleft的名词复数 )；裂口；cleave的过去式和过去分词；进退维谷 | |
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134
expressive
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| adj.表现的，表达…的，富于表情的 | |
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135
alluded
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| 提及，暗指( allude的过去式和过去分词 ) | |
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136
craftsmen
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| n. 技工 | |
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137
evergreen
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| n.常青树；adj.四季常青的 | |
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138
chapel
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| n.小教堂，殡仪馆 | |
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139
forefather
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| n.祖先；前辈 | |
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140
bowels
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| n.肠，内脏，内部；肠( bowel的名词复数 )；内部，最深处 | |
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141
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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142
vault
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| n.拱形圆顶，地窖，地下室 | |
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143
ineffable
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| adj.无法表达的，不可言喻的 | |
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144
speculative
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| adj.思索性的，暝想性的，推理的 | |
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145
excavations
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| n.挖掘( excavation的名词复数 )；开凿；开凿的洞穴（或山路等）；（发掘出来的）古迹 | |
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146
slain
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| 杀死，宰杀，杀戮( slay的过去分词 )； (slay的过去分词) | |
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147
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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148
captivity
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| n.囚禁；被俘；束缚 | |
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149
pervades
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| v.遍及，弥漫( pervade的第三人称单数 ) | |
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150
promulgated
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| v.宣扬（某事物）( promulgate的过去式和过去分词 )；传播；公布；颁布（法令、新法律等） | |
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151
commiserating
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| v.怜悯，同情( commiserate的现在分词 ) | |
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152
miseries
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| n.痛苦( misery的名词复数 )；痛苦的事；穷困；常发牢骚的人 | |
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153
innocence
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| n.无罪；天真；无害 | |
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154
salvation
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| n.（尤指基督）救世，超度，拯救，解困 | |
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155
covenant
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| n.盟约，契约；v.订盟约 | |
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156
filth
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| n.肮脏，污物，污秽；淫猥 | |
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157
corruptions
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| n.堕落( corruption的名词复数 )；腐化；腐败；贿赂 | |
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158
professing
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| 声称( profess的现在分词 )； 宣称； 公开表明； 信奉 | |
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159
distinguished
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| adj.卓越的，杰出的，著名的 | |
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160
redeemed
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| adj. 可赎回的，可救赎的 动词redeem的过去式和过去分词形式 | |
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161
iniquity
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| n.邪恶；不公正 | |
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162
inevitable
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| adj.不可避免的，必然发生的 | |
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163
plausible
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| adj.似真实的，似乎有理的，似乎可信的 | |
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