It is one of the most beautiful features of the Masonic Institution, that it teaches not only the necessity, but the nobility, of labor. Among the earliest of the implements2 in whose emblematic3 use it instructs its neophytes is the Trestle Board, the acknowledged symbol of the Divine Law, in accordance with whose decree199 labor was originally instituted as the common lot of all; and therefore the important lesson that is closely connected with this symbol is, that to labor well and truly, to labor honestly and persistently4, is the object and the chief end of all humanity.
To work out well the task that is set before us is our highest duty, and should constitute our greatest happiness. All men, then, must have their trestle boards; for the principles that guide us in the discharge of our duty—the schemes that we devise—the plans that we propose—are but the trestle board, whose designs we follow, for good or for evil, in our labor of life.
Earth works with every coming spring, and within its prolific5 bosom6 designs the bursting seed, the tender plant, and the finished tree, upon its trestle board.
Old ocean works forever—restless and murmuring—but still bravely working; and storms and tempests, the purifiers of stagnant7 nature, are inscribed8 upon its trestle board.
And God himself, the Grand Architect, the Master Builder of the world, has labored9 from eternity10; and working by his omnipotent11 will, he inscribes12 his plans upon illimitable space, for the universe is his trestle board.
There was a saying of the monks13 of old which is well worth meditation14. They taught that "laborare est orare"—labor is worship. They did not, it is true, always practise the wise precept15. They did not always make labor a part of their religion. Like Onuphrius, who lived threescore years and ten in the desert, without human voice or human sympathy to cheer him, because he had not learned that man was made for man, those old ascetics17 went into the wilderness18, and built cells, and occupied themselves in solitary19 meditation and profitless thought. They prayed much, but they did no work. And thus they passed their lives, giving no pity, aid, or consolation20 to their fellow-men, adding no mite21 to the treasury22 of human knowledge, and leaving the world, when their selfish pilgrimage was finished, without a single contribution, in labor of mind or body, to its welfare.200
And men, seeing the uselessness of these ascetic16 lives, shrink now from their example, and fall back upon that wiser teaching, that he best does God's will who best does God's work. The world now knows that heaven is not served by man's idleness—that the "dolce far niente," though it might suit an Italian lazzaroni, is not fit for a brave Christian23 man, and that they who would do rightly, and act well their part, must take this distich for their motto:—
"With this hand work, and with the other pray,
And God will bless them both from day to day."
Now, this doctrine24, that labor is worship, is the very doctrine that has been advanced and maintained, from time immemorial, as a leading dogma of the Order of Freemasonry. There is no other human institution under the sun which has set forth26 this great principle in such bold relief. We hear constantly of Freemasonry as an institution that inculcates morality, that fosters the social feeling, that teaches brotherly love; and all this is well, because it is true; but we must never forget that from its foundation-stone to its pinnacle27, all over its vast temple, is inscribed, in symbols of living light, the great truth that labor is worship.
It has been supposed that, because we speak of Freemasonry as a speculative28 system, it has nothing to do with the practical. But this is a most grievous error. Freemasonry is, it is true, a speculative science, but it is a speculative science based upon an operative art. All its symbols and allegories refer to this connection. Its very language is borrowed from the art, and it is singularly suggestive that the initiation29 of a candidate into its mysteries is called, in its peculiar30 phraseology, work.
I repeat that this expression is singularly suggestive. When the lodge31 is engaged in reading petitions, hearing reports, debating financial matters, it is said to be occupied in business; but when it is engaged in the form and ceremony of initiation into any of the degrees, it is said to be at work. Initiation is masonic labor. This phraseology at once suggests the connection of our speculative system with an operative art that preceded it, and upon which it has been founded. This operative art must have given it form and features and organization. If the speculative system had been founded solely32 on philosophical33 or ethical35 principles, if it had been derived36 from some ancient or modern sect37 of philosophers,—from the Stoics38, the Epicureans, or the Platonists of the heathen world, or from any of the many divisions of the scholastics of the middle ages,—this origin would most certainly have affected39 its interior organization as well as its external form, and we should have seen our modern masonic reunions assuming the style of academies or schools. Its technical language—for, like every institution isolated40 from the ordinary and general pursuits of mankind, it would have had its own technical dialect—would have been borrowed from, and would be easily traced to, the peculiar phraseology of the philosophic34 sects41 which had given it birth. There would have been the sophists and the philosophers; the grammatists and the grammarians; the scholars, the masters, and the doctors. It would have had its trivial and its quadrivial schools; its occupation would have been research, experiment, or investigation42; in a word, its whole features would have been colored by a grammatical, a rhetorical, or a mathematical cast, accordingly as it should have been derived from a sect in which any one of these three characteristics was the predominating influence.
But in the organization of Freemasonry, as it now presents itself to us, we see an entirely43 different appearance. Its degrees are expressive44, not of advancement45 in philosophic attainments46, but of progress in a purely47 mechanical pursuit. Its highest grade is that of Master of the Work. Its places of meeting are not schools, but lodges48, places where the workmen formerly49 lodged50, in the neighborhood of the building on whose construction they were engaged. It does not form theories, but builds temples. It knows nothing of the rules of the dialecticians,—of the syllogism51, the dilemma52, the enthymeme, or the sorites,—but it recurs53 to the homely54 implements of its operative parent for its methods of instruction, and with the plumb-line it inculcates rectitude of conduct, and draws lessons of morality from the workman's square. It sees in the Supreme55 God that it worships, not a "numen divinum," a divine power, nor a "moderator rerum omnium," a controller of all things, as the old philosophers designated him, but a Grand Architect of the Universe. The masonic idea of God refers to Him as the Mighty56 Builder of this terrestrial globe, and all the countless57 worlds that surround it. He is not the ens entium, or to theion, or any other of the thousand titles with which ancient and modern speculation58 has invested him, but simply the Architect,—as the Greeks have it, the ?ρχ??, the chief workman,—under whom we are all workmen also;201 and hence our labor is his worship.
This idea, then, of masonic labor, is closely connected with the history of the organization of the institution. When we say "the lodge is at work," we recognize that it is in the legitimate59 practice of that occupation for which it was originally intended. The Masons that are in it are not occupied in thinking, or speculating, or reasoning, but simply and emphatically in working. The duty of a Mason as such, in his lodge, is to work. Thereby60 he accomplishes the destiny of his Order. Thereby he best fulfils his obligation to the Grand Architect, for with the Mason laborare est orare—labor is worship.
The importance of masonic labor being thus demonstrated, the question next arises as to the nature of that labor. What is the work that a Mason is called upon to perform?
Temple building was the original occupation of our ancient brethren. Leaving out of view that system of ethics61 and of religious philosophy, that search after truth, those doctrines62 of the unity63 of God and the immortality64 of the soul, which alike distinguish the ancient Mysteries and the masonic institution, and which both must have derived from a common origin,—most probably from some priesthood of the olden time,—let our attention be exclusively directed, for the present, to that period, so familiar to every Mason, when, under the supposed Grand Mastership of King Solomon, Freemasonry first assumed "a local habitation and a name" in the holy city of Jerusalem. There the labor of the Israelites and the skill of the Tyrians were occupied in the construction of that noble temple whose splendor66 and magnificence of decoration made it one of the wonders of the world.
Here, then, we see the two united nations directing their attention, with surprising harmony, to the task of temple building. The Tyrian workmen, coming immediately from the bosom of the mystical society of Dionysian artificers, whose sole employment was the erection of sacred edifices69 throughout all Asia Minor70, indoctrinated the Jews with a part of their architectural skill, and bestowed71 upon them also a knowledge of those sacred Mysteries which they had practised at Tyre, and from which the present interior form of Freemasonry is said to be derived.
Now, if there be any so incredulous as to refuse their assent72 to the universally received masonic tradition on this subject, if there be any who would deny all connection of King Solomon with the origin of Freemasonry, except it be in a mythical73 or symbolical75 sense, such incredulity will, not at all affect the chain of argument which I am disposed to use. For it will not be denied that the corporations of builders in the middle ages, those men who were known as "Travelling Freemasons," were substantial and corporeal76, and that the cathedrals, abbeys, and palaces, whose ruins are still objects of admiration77 to all observers, bear conclusive78 testimony79 that their existence was nothing like a myth, and that their labors80 were not apocryphal81. But these Travelling Freemasons, whether led into the error, if error it be, by a mistaken reading of history, or by a superstitious82 reverence83 for tradition, always esteemed84 King Solomon as the founder85 of their Order. So that the first absolutely historical details that we have of the masonic institution, connect it with the idea of a temple. And it is only for this idea that I contend, for it proves that the first Freemasons of whom we have authentic86 record, whether they were at Jerusalem or in Europe, and whether they flourished a thousand years before or a thousand years after the birth of Christ, always supposed that temple building was the peculiar specialty87 of their craft, and that their labor was to be the erection of temples in ancient times, and cathedrals and churches in the Christian age.
So that we come back at last to the proposition with which I had commenced, namely: that temple building was the original occupation of our ancient brethren. And to this is added the fact, that after a long lapse88 of centuries, a body of men is found in the middle ages who were universally recognized as Freemasons, and who directed their attention and their skill to the same pursuit, and were engaged in the construction of cathedrals, abbeys, and other sacred edifices, these being the Christian substitute for the heathen or the Jewish temple.
And therefore, when we view the history of the Order as thus developed in its origin and its design, we are justified89 in saying that, in all times past, its members have been recognized as men of labor, and that their labor has been temple building.
But our ancient brethren wrought90 in both operative and speculative Masonry25, while we work only in speculative. They worked with the hand; we work with the brain. They dealt in the material; we in the spiritual. They used in their labor wood and stones; we use thoughts, and feelings, and affections. We both devote ourselves to labor, but the object of the labor and the mode of the labor are different.
The French rituals have given us the key-note to the explanation of what is masonic labor when they say that "Freemasons erect67 temples for virtue91 and dungeons92 for vice93."
The modern Freemasons, like the Masons of old, are engaged in the construction of a temple;—but with this difference: that the temple of the latter was material, that of the former spiritual. When the operative art was the predominant characteristic of the Order, Masons were engaged in the construction of material and earthly temples. But when the operative art ceased, and the speculative science took its place, then the Freemasons symbolized94 the labors of their predecessors95 by engaging in the construction of a spiritual temple in their hearts, which was to be made so pure that it might become the dwelling-place of Him who is all purity. It was to be "a house not made with hands," where the hewn stone was to be a purified heart.
This symbolism, which represents man as a temple, a house, a sacred building in which God is to dwell, is not new, nor peculiar to the masonic science. It was known to the Jewish, and is still recognized by the Christian, system. The Talmudists had a saying that the threefold repetition of the words "Temple of Jehovah," in the seventh chapter and fourth verse of the book of Jeremiah, was intended to allude96 to the existence of three temples; and hence in one of their treatises97 it is said, "Two temples have been destroyed, but the third will endure forever," in which it is manifest that they referred to the temple of the immortal65 soul in man.
By a similar allusion98, which, however, the Jews chose wilfully99 to misunderstand, Christ declared, "Destroy this temple, and in three days I will raise it up." And the beloved disciple100, who records the conversation, does not allow us to doubt of the Saviour's meaning.
"Then said the Jews, Forty and six years was this temple in building, and wilt101 thou rear it up in three days?
"But he spake of the temple of his body." 202
In more than one place the apostle Paul has fondly dwelt upon this metaphor102. Thus he tells the Corinthians that they are "God's building," and he calls himself the "wise master builder," who was to lay the foundation in his truthful103 doctrine, upon which they were to erect the edifice68.203 And he says to them immediately afterwards, "Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?"
In consequence of these teachings of the apostles, the idea that the body was a temple has pervaded104, from the earliest times to the present day, the system of Christian or theological symbolism. Indeed, it has sometimes been carried to an almost too fanciful excess. Thus Samuel Lee, in that curious and rare old work, "The Temple of Solomon, pourtrayed by Scripture105 Light," thus dilates106 on this symbolism of the temple:—
"The foundation of this temple may be laid in humility107 and contrition108 of spirit, wherein the inhabiter of eternity delighteth to dwell; we may refer the porch to the mouth of a saint, wherein every holy Jacob erects109 the pillars of God's praise, calling upon and blessing110 his name for received mercies; when songs of deliverance are uttered from the doors of his lips. The holy place is the renewed mind, and the windows therein may denote divine illumination from above, cautioning a saint lest they be darkened with the smoke of anger, the mist of grief, the dust of vain-glory, or the filthy111 mire112 of worldly cares. The golden candlesticks, the infused habits of divine knowledge resting within the soul. The shew-bread, the word of grace exhibited in the promises for the preservation113 of a Christian's life and glory. The golden altar of odors, the breathings, sufferings, and groanings after God, ready to break forth into Abba, Father. The veiles, the righteousness of Christ. The holy of holies may relate to the conscience purified from dead works and brought into a heavenly frame." 204 And thus he proceeds, symbolizing114 every part and utensil115 of the temple as alluding116 to some emotion or affection of man, but in language too tedious for quotation117.
In a similar vein118 has the celebrated119 John Bunyan, the author of the "Pilgrim's Progress" proceeded in his "Temple of Solomon Spiritualized" to refer every part of that building to a symbolic74 meaning, selecting, however, the church, or congregation of good men, rather than the individual man, as the object of the symbolism.
In the middle ages the Hermetic philosophers seem to have given the same interpretation120 of the temple, and Swedenborg, in his mystical writings, adopts the idea.
Hitchcock, who has written an admirable little work on Swedenborg considered as a Hermetic Philosopher, thus alludes121 to this subject, and his language, as that of a learned and shrewd investigator122, is well worthy123 of quotation:—
"With, perhaps, the majority of readers, the Tabernacle of Moses and the Temple of Solomon were mere124 buildings; very magnificent indeed, but still mere buildings for the worship of God. But some are struck with many portions of the account of their erection, admitting a moral interpretation; and while the buildings are allowed to stand (or to have stood once) visible objects, these interpreters are delighted to meet with indications that Moses and Solomon, in building the temples, were wise in the knowledge of God and of man; from which point it is not difficult to pass on to the moral meaning altogether, and to affirm that the building which was erected125 without 'the noise of a hammer or axe126, or any tool of iron,' was altogether a moral building—a building of God, not made with hands: in short, many see in the story of Solomon's temple a symbolical representation of MAN as the temple of God, with its holy of holies deep-seated in the centre of the human heart." 205
The French Masons have not been inattentive to this symbolism. Their already quoted expression that the "Freemasons build temples for virtue and dungeons for vice," has very clearly a reference to it, and their most distinguished127 writers never lose sight of it.
Thus Ragon, one of the most learned of the French historians of Freemasonry, in his lecture to the Apprentice128, says that the founders129 of our Order "called themselves Masons, and proclaimed that they were building a temple to truth and virtue." 206 And subsequently he addresses the candidate who has received the Master's degree in the following language:—
"Profit by all that has been revealed to you. Improve your heart and your mind. Direct your passions to the general good; combat your prejudices; watch over your thoughts and your actions; love, enlighten, and assist your brethren; and you will have perfected that temple of which you are at once the architect, the material, and the workman." 207
Rebold, another French historian of great erudition, says, "If Freemasonry has ceased to erect temples, and by the aid of its architectural designs to elevate all hearts to the Deity130, and all eyes and hopes to heaven, it has not therefore desisted from its work of moral and intellectual building;" and he thinks that the success of the institution has justified this change of purpose and the disruption of the speculative from the operative character of the Order.208
Eliphas Levi, who has written abstrusely131 and mystically on Freemasonry and its collateral133 sciences, sees very clearly an allegorical and a real design in the institution, the former being the rebuilding of the temple of Solomon, and the latter the improvement of the human race by a reconstruction134 of its social and religious elements.209
The Masons of Germany have elaborated this idea with all the exhaustiveness that is peculiar to the German mind, and the masonic literature of that country abounds135 in essays, lectures, and treatises, in which the prominent topic is this building of the Solomonic temple as referring to the construction of a moral temple.
Thus writes Bro. Rhode, of Berlin:—
"So soon as any one has received the consecration136 of our Order, we say to him that we are building a mystical temple;" and he adds that "this temple which we Masons are building is nothing else than that which will conduce to the greatest possible happiness of mankind." 210
And another German brother, Von Wedekind, asserts that "we only labor in our temple when we make man our predominating object, when we unite goodness of heart with polished manners, truth with beauty, virtue with grace." 211
Again we have Reinhold telling us, in true Teutonic expansiveness of expression, that "by the mystical Solomonic temple we are to understand the high ideal or archetype of humanity in the best possible condition of social improvement, wherein every evil inclination137 is overcome, every passion is resolved into the spirit of love, and wherein each for all, and all for each, kindly138 strive to work." 212
And thus the German Masons call this striving for an almost millennial139 result labor in the temple.
The English Masons, although they have not treated the symbolism of the Order with the same abstruse132 investigation that has distinguished those of Germany and France, still have not been insensible to this idea that the building of the Solomonic temple is intended to indicate a cultivation140 of the human character. Thus Hutchinson, one of the earliest of the symbolic writers of England, shows a very competent conception—for the age in which he lived—of the mystical meaning of the temple; and later writers have improved upon his crude views. It must, however, be acknowledged that neither Hutchinson nor Oliver, nor any other of the distinguished masonic writers of England, has dwelt on this peculiar symbolism of a moral temple with that earnest appreciation141 of the idea that is to be found in the works of the French and German Masons. But although the allusions142 are rather casual and incidental, yet the symbolic theory is evidently recognized.213
Our own country has produced many students of Masonic symbolism, who have thoroughly143 grasped this noble thought, and treated it with eloquence144 and erudition.
Fifty years ago Salem Towne wrote thus: "Speculative Masonry, according to present acceptation, has an ultimate reference to that spiritual building erected by virtue in the heart, and summarily implies the arrangement and perfection of those holy and sublime145 principles by which the soul is fitted for a meet temple of God in a world of immortality." 214
Charles Scott has devoted146 one of the lectures in his "Analogy of Ancient Craft Masonry to Natural and Revealed Religion" to a thorough consideration of this subject. The language is too long for quotation, but the symbol has been well interpreted by him.215
Still more recently, Bro. John A. Loclor has treated the topic in an essay, which I regret has not had a larger circulation. A single and brief passage may show the spirit of the production, and how completely it sustains the idea of this symbolism.
"We may disguise it as we will," says Bro. Lodor, "we may evade147 a scrutiny148 of it; but our character, as it is, with its faults and blemishes150, its weaknesses and infirmities, its vices151 and its stains, together with its redeeming152 traits, its better parts, is our speculative temple." And he goes on to extend the symbolic idea: "Like the exemplar temple on Mount Moriah, it should be preserved as a hallowed shrine153, and guarded with the same vigilant154 care. It should be our pearl of price set round with walls and enclosures, even as was the Jewish temple, and the impure155, the vicious, the guilty, and the profane156 be banished157 from even its outer courts. A faithful sentinel should be placed at every gate, a watchman on every wall, and the first approach of a cowan and eavesdropper158 be promptly159 met and resisted."
Teachings like this are now so common that every American Mason who has studied the symbolism of his Order believes, with Carlyle, that "there is but one temple in the world, and that is the body of man."
This inquiry160 into the meaning and object of labor, as a masonic symbol, brings us to these conclusions:—
1. That our ancient brethren worked as long as the operative art predominated in the institution at material temples, the most prominent of these being the temple of King Solomon.
2. That when the speculative science took the place of the operative art, the modern Masons, working no longer at material temples, but holding still to the sacred thought, the reverential idea, of a holy temple, a Lord's house to be built, began to labor at living temples, and to make man, the true house of the Lord, the tabernacle for the indwelling of the Holy Spirit.
And, 3. Therefore to every Freemason who rightly comprehends his art, this construction of a living temple is his labor.
"Labor," says Gadicke, the German masonic lexicographer161, "is an important word in Masonry; indeed, we might say the most important. For this, and this alone, does a man become a Freemason. Every other object is secondary or incidental. Labor is the accustomed design of every lodge meeting. But does such meeting always furnish evidence of industry? The labor of an operative mason will be visible, and he will receive his reward for it, even though the building he has constructed may, in the next hour, be overthrown162 by a tempest. He knows that he has done his labor. And so must the Freemason labor. His labor must be visible to himself and to his brethren, or, at least, it must conduce to his own internal satisfaction. As we build neither a visible Solomonic temple nor an Egyptian pyramid, our industry must become visible in works that are imperishable, so that when we vanish from the eyes of mortals it may be said of us that our labor was well done."
And remembering what the apostle has said, that we are the temple of God, and that the Spirit of God dwelleth in us, we know that our labor is so to build that temple that it shall become worthy of its divine Dweller163.
And thus, too, at last, we can understand the saying of the old monks that "labor is worship;" and as Masons we labor in our lodge, labor to make ourselves a perfect building, without blemish149, working hopefully for the consummation, when the house of our earthly tabernacle shall be finished, when the LOST WORD of divine truth shall at last be discovered, and when we shall be found by our own efforts at perfection to have done God service. For so truly is the meaning of those noble words—LABOR IS WORSHIP.
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labor
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| n.劳动，努力，工作，劳工；分娩；vi.劳动，努力，苦干；vt.详细分析；麻烦 | |
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implements
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| n.工具( implement的名词复数 )；家具；手段；[法律]履行（契约等）v.实现( implement的第三人称单数 )；执行；贯彻；使生效 | |
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emblematic
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| adj.象征的，可当标志的；象征性 | |
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persistently
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| ad.坚持地；固执地 | |
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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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bosom
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| n.胸，胸部；胸怀；内心；adj.亲密的 | |
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stagnant
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| adj.不流动的，停滞的，不景气的 | |
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inscribed
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| v.写，刻( inscribe的过去式和过去分词 )；内接 | |
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labored
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| adj.吃力的，谨慎的v.努力争取(for)( labor的过去式和过去分词 )；苦干；详细分析；（指引擎）缓慢而困难地运转 | |
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eternity
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| n.不朽，来世；永恒，无穷 | |
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omnipotent
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| adj.全能的，万能的 | |
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inscribes
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| v.写，刻( inscribe的第三人称单数 ) | |
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monks
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| n.修道士，僧侣( monk的名词复数 ) | |
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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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precept
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| n.戒律；格言 | |
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ascetic
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| adj.禁欲的；严肃的 | |
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ascetics
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| n.苦行者，禁欲者，禁欲主义者( ascetic的名词复数 ) | |
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wilderness
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| n.杳无人烟的一片陆地、水等，荒漠 | |
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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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consolation
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| n.安慰，慰问 | |
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mite
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| n.极小的东西；小铜币 | |
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treasury
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| n.宝库；国库，金库；文库 | |
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Christian
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| adj.基督教徒的；n.基督教徒 | |
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doctrine
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| n.教义；主义；学说 | |
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masonry
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| n.砖土建筑；砖石 | |
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forth
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| adv.向前；向外，往外 | |
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pinnacle
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| n.尖塔，尖顶，山峰；(喻)顶峰 | |
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speculative
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| adj.思索性的，暝想性的，推理的 | |
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initiation
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| n.开始 | |
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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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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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solely
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| adv.仅仅，唯一地 | |
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philosophical
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| adj.哲学家的，哲学上的，达观的 | |
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34
philosophic
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| adj.哲学的，贤明的 | |
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35
ethical
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| adj.伦理的，道德的，合乎道德的 | |
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36
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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37
sect
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| n.派别，宗教，学派，派系 | |
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38
stoics
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| 禁欲主义者，恬淡寡欲的人，不以苦乐为意的人( stoic的名词复数 ) | |
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39
affected
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| adj.不自然的，假装的 | |
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40
isolated
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| adj.与世隔绝的 | |
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41
sects
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| n.宗派，教派( sect的名词复数 ) | |
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42
investigation
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| n.调查，调查研究 | |
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43
entirely
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| ad.全部地，完整地；完全地，彻底地 | |
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44
expressive
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| adj.表现的，表达…的，富于表情的 | |
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45
advancement
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| n.前进，促进，提升 | |
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46
attainments
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| 成就，造诣； 获得( attainment的名词复数 )； 达到； 造诣； 成就 | |
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47
purely
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| adv.纯粹地，完全地 | |
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48
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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49
formerly
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| adv.从前，以前 | |
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50
lodged
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| v.存放( lodge的过去式和过去分词 )；暂住；埋入；（权利、权威等）归属 | |
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51
syllogism
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| n.演绎法，三段论法 | |
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52
dilemma
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| n.困境，进退两难的局面 | |
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53
recurs
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| 再发生，复发( recur的第三人称单数 ) | |
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54
homely
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| adj.家常的，简朴的；不漂亮的 | |
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55
supreme
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| adj.极度的，最重要的；至高的，最高的 | |
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56
mighty
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| adj.强有力的；巨大的 | |
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57
countless
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| adj.无数的，多得不计其数的 | |
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58
speculation
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| n.思索，沉思；猜测；投机 | |
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59
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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60
thereby
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| adv.因此，从而 | |
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61
ethics
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| n.伦理学；伦理观，道德标准 | |
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62
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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63
unity
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| n.团结，联合，统一；和睦，协调 | |
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64
immortality
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| n.不死，不朽 | |
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65
immortal
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| adj.不朽的；永生的，不死的；神的 | |
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66
splendor
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| n.光彩；壮丽，华丽；显赫，辉煌 | |
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67
erect
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| n./v.树立，建立，使竖立；adj.直立的，垂直的 | |
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68
edifice
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| n.宏伟的建筑物(如宫殿，教室) | |
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69
edifices
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| n.大建筑物( edifice的名词复数 ) | |
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70
minor
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| adj.较小(少)的，较次要的；n.辅修学科；vi.辅修 | |
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71
bestowed
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| 赠给，授予( bestow的过去式和过去分词 ) | |
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72
assent
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| v.批准，认可；n.批准，认可 | |
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73
mythical
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| adj.神话的；虚构的；想像的 | |
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74
symbolic
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| adj.象征性的，符号的，象征主义的 | |
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75
symbolical
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| a.象征性的 | |
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76
corporeal
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| adj.肉体的，身体的；物质的 | |
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77
admiration
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| n.钦佩，赞美，羡慕 | |
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78
conclusive
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| adj.最后的，结论的；确凿的，消除怀疑的 | |
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79
testimony
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| n.证词；见证，证明 | |
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80
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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81
apocryphal
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| adj.假冒的，虚假的 | |
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82
superstitious
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| adj.迷信的 | |
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83
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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84
esteemed
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| adj.受人尊敬的v.尊敬( esteem的过去式和过去分词 )；敬重；认为；以为 | |
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85
Founder
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| n.创始者，缔造者 | |
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86
authentic
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| a.真的，真正的；可靠的，可信的，有根据的 | |
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87
specialty
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| n.(speciality)特性，特质；专业，专长 | |
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88
lapse
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| n.过失，流逝，失效，抛弃信仰，间隔；vi.堕落，停止，失效，流逝；vt.使失效 | |
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89
justified
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| a.正当的，有理的 | |
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90
wrought
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| v.引起；以…原料制作；运转；adj.制造的 | |
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91
virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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92
dungeons
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| n.地牢( dungeon的名词复数 ) | |
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93
vice
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| n.坏事；恶习；[pl.]台钳，老虎钳；adj.副的 | |
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94
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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95
predecessors
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| n.前任( predecessor的名词复数 )；前辈；（被取代的）原有事物；前身 | |
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96
allude
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| v.提及，暗指 | |
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97
treatises
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| n.专题著作，专题论文，专著( treatise的名词复数 ) | |
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98
allusion
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| n.暗示，间接提示 | |
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99
wilfully
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| adv.任性固执地；蓄意地 | |
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100
disciple
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| n.信徒，门徒，追随者 | |
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101
wilt
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| v.(使)植物凋谢或枯萎；(指人)疲倦，衰弱 | |
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102
metaphor
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| n.隐喻，暗喻 | |
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103
truthful
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| adj.真实的，说实话的，诚实的 | |
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104
pervaded
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| v.遍及，弥漫( pervade的过去式和过去分词 ) | |
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105
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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106
dilates
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| v.（使某物）扩大，膨胀，张大( dilate的第三人称单数 ) | |
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107
humility
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| n.谦逊，谦恭 | |
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108
contrition
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| n.悔罪，痛悔 | |
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109
erects
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| v.使直立，竖起( erect的第三人称单数 )；建立 | |
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110
blessing
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| n.祈神赐福；祷告；祝福，祝愿 | |
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111
filthy
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| adj.卑劣的；恶劣的，肮脏的 | |
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112
mire
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| n.泥沼，泥泞；v.使...陷于泥泞，使...陷入困境 | |
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113
preservation
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| n.保护，维护，保存，保留，保持 | |
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114
symbolizing
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| v.象征，作为…的象征( symbolize的现在分词 ) | |
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115
utensil
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| n.器皿，用具 | |
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116
alluding
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| 提及，暗指( allude的现在分词 ) | |
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117
quotation
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| n.引文，引语，语录；报价，牌价，行情 | |
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118
vein
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| n.血管，静脉；叶脉，纹理；情绪；vt.使成脉络 | |
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119
celebrated
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| adj.有名的，声誉卓著的 | |
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120
interpretation
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| n.解释，说明，描述；艺术处理 | |
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121
alludes
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| 提及，暗指( allude的第三人称单数 ) | |
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122
investigator
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| n.研究者，调查者，审查者 | |
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123
worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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124
mere
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| adj.纯粹的；仅仅，只不过 | |
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125
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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126
axe
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| n.斧子；v.用斧头砍，削减 | |
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127
distinguished
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| adj.卓越的，杰出的，著名的 | |
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128
apprentice
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| n.学徒，徒弟 | |
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129
founders
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| n.创始人( founder的名词复数 ) | |
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130
deity
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| n.神，神性；被奉若神明的人(或物) | |
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131
abstrusely
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| adv.难解地，深奥地 | |
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132
abstruse
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| adj.深奥的，难解的 | |
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133
collateral
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| adj.平行的；旁系的；n.担保品 | |
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134
reconstruction
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| n.重建，再现，复原 | |
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135
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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136
consecration
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| n.供献，奉献，献祭仪式 | |
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137
inclination
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| n.倾斜；点头；弯腰；斜坡；倾度；倾向；爱好 | |
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138
kindly
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| adj.和蔼的，温和的，爽快的；adv.温和地，亲切地 | |
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139
millennial
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| 一千年的，千福年的 | |
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140
cultivation
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| n.耕作，培养，栽培（法），养成 | |
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141
appreciation
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| n.评价；欣赏；感谢；领会，理解；价格上涨 | |
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142
allusions
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| 暗指，间接提到( allusion的名词复数 ) | |
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143
thoroughly
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| adv.完全地，彻底地，十足地 | |
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144
eloquence
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| n.雄辩；口才，修辞 | |
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145
sublime
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| adj.崇高的，伟大的；极度的，不顾后果的 | |
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146
devoted
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| adj.忠诚的，忠实的，热心的，献身于...的 | |
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147
evade
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| vt.逃避，回避；避开，躲避 | |
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148
scrutiny
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| n.详细检查，仔细观察 | |
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149
blemish
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| v.损害；玷污；瑕疵，缺点 | |
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150
blemishes
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| n.（身体的）瘢点( blemish的名词复数 )；伤疤；瑕疵；污点 | |
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151
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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152
redeeming
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| 补偿的，弥补的 | |
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153
shrine
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| n.圣地，神龛，庙；v.将...置于神龛内，把...奉为神圣 | |
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154
vigilant
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| adj.警觉的，警戒的，警惕的 | |
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155
impure
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| adj.不纯净的，不洁的；不道德的，下流的 | |
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156
profane
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| adj.亵神的，亵渎的；vt.亵渎，玷污 | |
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157
banished
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| v.放逐，驱逐( banish的过去式和过去分词 ) | |
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158
eavesdropper
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| 偷听者 | |
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159
promptly
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| adv.及时地，敏捷地 | |
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160
inquiry
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| n.打听，询问，调查，查问 | |
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161
lexicographer
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| n.辞典编纂人 | |
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162
overthrown
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| adj. 打翻的，推倒的，倾覆的 动词overthrow的过去分词 | |
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163
dweller
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| n.居住者，住客 | |
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