We know already that there had been a development. We know that the Abraham Lincoln who in 1834 delivered his political opinions in labored4 and florid style and with the logic5 current in stump6 oratory7 had undergone mental development and had emerged into the Lincoln who delivered his thoughts in translucent8 Anglo-Saxon at Gettysburg and the Second Inaugural9. That there had been a moral and spiritual development also we have already been assured. Perhaps it was greater than he himself consciously understood. We shall now endeavor to ascertain10 what it had come to be.
In this inquiry11 we have no easy task. The mass of evidence is great, and the contradictions are many. There were[Pg 102] contradictions in the personality of the man himself, and many contradictions in the views which men, even honest and unprejudiced men, had of him; and not all the testimony12 is unprejudiced.
Lincoln was a man of many moods. He reacted differently to different stimuli13, and to the same stimulus14 at different times. His feelings ran the gamut15 from abysmal16 dejection to rollicking gaiety: and he never revealed his whole nature to any one man, nor showed the whole of his nature at any one time. He cannot be judged by the mechanical tests of a rigid17 consistency18: for he was not that kind of man.
When Dr. J. G. Holland went to Springfield immediately after the death of Lincoln to gather material for his biography he was surprised beyond measure to find how conflicting were the local judgments19 of Lincoln's character. Concerning this he wrote:
"Such a nature and character seem full of contradictions; and a man who is subject to such transitions will always be a mystery to those who do not know him wholly. Thus no two men among his intimate friends will agree concerning him.
"The writer has conversed20 with multitudes of men who claimed to know Mr. Lincoln intimately; yet there are not two of the whole number who agree in their estimate of him. The fact was that he rarely showed more than one aspect of himself to one man. He opened himself to men in different directions. It was rare that he exhibited what was religious in him; and he never did this at all, except when he found just the nature and character that were sympathetic with that aspect and element of his character. A great deal of his best, deepest, largest life he kept almost constantly from view, because he would not expose it to the eyes and apprehension21 of the careless multitude.
"To illustrate22 the effect of the peculiarity23 of Mr. Lincoln's intercourse24 with men, it may be said that men who knew him through all his professional and political life have offered opinions as diametrically opposite as these, viz.: that he was a very ambitious man, and that he was without a particle of ambition; that he was one of the saddest men that ever lived, and that he was one of the jolliest men that ever lived; that[Pg 103] he was very religious, but that he was not a Christian25; that he was a Christian, but did not know it; that he was so far from being a religious man or a Christian that 'the less said upon the subject the better'; that he was the most cunning man in America, and that he had not a particle of cunning in him; that he had the strongest personal attachments26, and that he had no personal attachments at all—only a general good feeling toward everybody; that he was a man of indomitable will, and that he was a man almost without a will; that he was a tyrant28, and that he was the softest-hearted, most brotherly man that ever lived; that he was remarkable29 for his pure-mindedness, and that he was the foulest30 in his jests and stories of any man in the country; that he was a witty31 man, and that he was only a retailer32 of the wit of others; that his apparent candor33 and fairness were only apparent, and that they were as real as his head and his hands; that he was a boor34, and that he was in all essential respects a gentleman; that he was a leader of the people, and that he was always led by the people; that he was cool and impassive, and that he was susceptible35 of the strongest passions. It is only by tracing these separate streams of impression back to their fountain that we are able to arrive at anything like a competent comprehension of the man, or to learn why he came to be held in such various estimation. Men caught only separate aspects of his character—only the fragments that were called into exhibition by their own qualities."—Holland: Life of Lincoln, pp. 241-42.
Some writers, and more orators36, have professed37 to see in the character of Lincoln a perfect balancing of all desirable qualities. Bishop38 Fowler, in what was perhaps the most widely popular of all popular orations40 on Lincoln, attributed his own inability to analyze41 the character of Lincoln to its perfect sphericity, a consistency such that any attempt to consider any quality by itself met the counterbalancing consideration of all the other qualities. But the antitheses42 in Lincoln's character were not those of a perfect consistency.[27] They were of a sort[Pg 104] which puzzled those who knew him best, and were most easily explained by those who gave least study to the man himself and most to their own theories of what a man like Mr. Lincoln must have been.
Of these sharp antitheses in Lincoln's character, Col. Clark E. Carr, who knew him well, said in an address which I heard:
"Abraham Lincoln was the drollest man I ever saw.
"He could make a cat laugh. Never was another man so vivacious43; never have I seen another who provoked so much mirth, and who entered into rollicking fun with such glee. He was the most comical and jocose44 of human beings, laughing with the same zest45 at his own jokes as at those of others. I did not wonder that, while actively46 engaged in party politics, his opponents who had seen him in these moods called Abraham Lincoln a clown and an ape.
"Abraham Lincoln was the most serious man I ever saw.
"When I heard him protest against blighting48 our new territories with the curse of human slavery, in his debates with Senator Douglas, no man could have been more in earnest, none more serious. In his analysis of legal problems, whether in the practice of his profession or in the consideration of State papers, he became wholly absorbed in his subject. Sometimes he lapsed50 into reverie and communed with his own thoughts, noting nothing that was going on about him until aroused, when perhaps he would enter into a discussion of the subject that had occupied his mind, or perhaps break out into laughter and tell a joke or story that set the table in a roar.
"When I saw him at Gettysburg as he exclaimed, 'That we here highly resolve that the dead shall not have died in vain; that the nation shall, under God, have a new birth of freedom, and that the government of the people, by the people, and for the people, shall not perish from the earth!'—when I heard him declare in his second inaugural address, 'Fondly do we hope, fervently51 do we pray, that this mighty53 scourge54 of[Pg 105] war may speedily pass away. Yet if God wills that it continue until all the wealth piled up by the bondman's two hundred and fifty years of unrequited toil55 shall be sunk, and until every drop of blood drawn56 with the lash57 shall be paid by another drawn with the sword, as was said three thousand years, so still it must be said, "the judgments of the Lord are true and righteous altogether."... With malice58 toward none, with charity for all, with firmness in the right as God gives us to see the right,'—as I looked upon him and heard him utter these sentiments, upon these occasions, Abraham Lincoln was the most solemn, the most dignified59, the most majestic60, and at the same time the most benignant human being I ever saw.
"Rochefoucauld says that 'Gravity is a mystery of the body invented to conceal61 defects of the mind.' Lord Shaftesbury says that 'Gravity is the very essence of imposture62.' Abraham Lincoln had none of this.
"Man is the most serious of animals. Man is the most frivolous63 of animals. It is said that man is the only animal that can both laugh and cry. Abraham Lincoln gave full vent52 to his emotions. He went through life with no restraints nor manacles upon his human nature. He was honest in the expression of his feelings, whether serious or otherwise, honest in their manifestation64, honest with himself.
"It was because Abraham Lincoln was the most human of human beings that he is loved as has never been any other man that ever lived."—Clark E. Carr: My Day and Generation, pp. 107-9.
There was much reason for this wide disparity of opinion in the varying moods of Lincoln himself, and the contrary aspects of his personality. But this was not the sole reason. Springfield itself was greatly divided concerning Mr. Lincoln. There were lawyers who had been on opposing sides of cases against him and had sometimes won them. There were all the petty animosities which grow up in a small city. Furthermore, Springfield was moderately full of disappointed people who had expected that their friendship for Lincoln would have procured65 for them some political appointment. Any political aspirant66 living in Maine or Missouri who had a fourth cousin[Pg 106] living in Springfield and possessed67 of a speaking acquaintance with Mr. Lincoln, felt that he and his kinsfolk suffered an unmerited discourtesy if Mr. Lincoln through such influence did not produce on application a commission as Major-General or an appointment as Ambassador to some foreign court.
We have a yet further difficulty to face in the conflict of testimony of habitually68 truthful69 people. If it were becoming in the author of a book such as this to pass any general criticism upon those authors who have preceded him in the same field, it might, perhaps, be counted not invidious to say that for the most part writers on the religion of Lincoln have been content to adduce the testimony of a limited number of apparently70 truthful witnesses in support of their theory, but have not given the evidence very much examination beyond the general fact that the witnesses were habitually truthful people. We shall not arrive at the truth in this fashion.
We may borrow an illustration from a field which lies just outside the scope of our present inquiry. Even to this day it is possible to start a warm discussion almost anywhere in Springfield over the question of Lincoln's domestic affairs. It is possible to prove on the testimony of unimpeached witnesses that Lincoln loved his wife passionately71, and that he did not love her at all; that he married Mary Todd because he loved her and had already answered in his own heart all his previous questions and misgivings72, and that he married her because she and her relatives practically compelled him to do so, and that he went to the marriage altar muttering that he was going to hell; that Mary Todd not only admired Abraham Lincoln, but loved him with a beautiful and wifely devotion, and that she hated him and never ceased to wreak73 revenge upon him for having once deserted74 her upon the eve of their announced marriage; that Mary Todd wore a white silk dress on the night of her wedding, and that she never owned a white silk dress until she had become a resident of the White House; that the wedding was a gay affair, with a great dinner, and was followed by a reception for which several hundred printed invitations were issued, and that the wedding was hastily performed on a Sunday evening, Mr. Dresser, the minister, cut[Pg 107]ting short his evening service and dropping in on the way home to solemnize a quickly extemporized75 marriage contract. It would seem fairly easy to discover from a calendar of the year 1842 at least what day in the week was chosen for the wedding, but few if any of the disputants, or even of the biographers, appear to have taken this pains. If the present writer should ever have occasion to write about Abraham Lincoln's married life, he would not proceed very far without consulting a calendar for that year; and he would hope to settle at least one point in the controversy by telling the world that in 1842 the fourth day of November did not occur on Sunday or Tuesday, but on Friday;[28] Mr. and Mrs. Lincoln both being tinged76 with superstition77, he might raise the question whether the celebration of the wedding upon that date probably was or was not long premeditated. But the present book does not concern itself with these questions, and the matter is here introduced merely to illustrate that no point in controversy in a matter of this character can be definitely settled by the unsupported testimony of a single honest witness relying upon his memory after the lapse49 of many years.
Evidence such as we are to consider is of two kinds, known in logic as a priori and a posteriori. The first kind is evidence from antecedent probability; the second is evidence relating to matter after the fact. An illustration will serve:
A man is found dead, with a wound in his forehead, and there are no witnesses who can be produced in court who saw the man die. The wound appears to have been produced by a bullet, and, as no weapon is found beside the body, there is a presumption78 that the man has been murdered. A neighbor is accused of having committed the deed. The a priori evidence is adduced in testimony that the defendant79 and the deceased had long been on bad terms with each other on account of a line fence between their adjacent properties; that the de[Pg 108]fendant had threatened to kill the deceased and had recently bought a revolver. The evidence a posteriori is found in the fact that the defendant's revolver on examination shows one empty chamber80 and that the ball in the deceased man's brain is of the caliber81 suited to his weapon and of the same manufacture as the unused cartridges82 in the weapon. To this may be added other incriminating facts, as of measured footprints near the scene of murder which correspond to the size of the defendant's boots, and of possible blood stains upon his clothing.
A very large volume of a priori evidence is sometimes set aside by a single a posteriori fact; for instance, in the foregoing supposititious case it may be entirely83 possible to prove that the murder was committed by a tramp, and that the defendant was ten miles away at the time the deed was done.
On the other hand, a large volume of a posteriori evidence sometimes disappears in the face of a single a priori consideration. A man is accused of having stolen a sheep. It is shown in evidence that on the evening when the sheep was stolen he walked through his neighbor's pasture and was seen to approach the sheep; that he sold mutton on the day after the loss of the sheep, and that a fresh sheepskin was found nailed to his barn door. All this a posteriori evidence and much more may be completely set aside in the minds of the jury by the single fact that the man accused has lived for forty years in the community and has borne a reputation incompatible84 with the crime of sheep-stealing.
In the examination of testimony concerning alleged85 utterances86 of Abraham Lincoln in matters of religious belief, we must ask such questions as these:
Is the witness credible87? Had he opportunity to know what he professes88 to relate? Were other witnesses present, and if so, do they agree in their recollection of the words spoken? Was the interview published at a time when it could have been denied by those who had knowledge of the incident? Had the witness time to enlarge the incident by frequent telling and by such exaggeration and enlargement of detail as is likely to occur with the lapse of years? Had the witness a probable[Pg 109] motive90 for exaggeration; does he appear to tell what he would presumably have liked Mr. Lincoln to say, and does it sound more like the narrator's own style than it does like Mr. Lincoln? Do the language and the sentiments expressed accord with the published addresses, letters, and authentic91 documents of Abraham Lincoln, and are the views expressed in accord with the views which he is known to have held? On the other hand, is it possible that in the freedom of personal conversation Mr. Lincoln may have said some things which he would not have been likely to say in formal discourse92 or to write in official documents?
It is not necessary that we formally ask these and only these questions; but these are the kinds of sieve93 through which oral testimony must be passed if we are to learn the truth.
Particular care needs to be exercised in the application of these tests, and especially in the employment of all a priori methods. The author of this volume is a Christian minister, and would be heartily94 glad to find in Mr. Lincoln's authentic utterances indubitable evidence that Mr. Lincoln was essentially95 a Christian; there is need that he take especial care not to apply these discriminating96 tests in such fashion as to sustain his own prejudices. Nor must he magnify his caution until it becomes an inverted97 prejudice.
On the other hand, the a priori method must on no account be ruled out. Mr. Lincoln left a great quantity of authentic material. His speeches, letters, and state papers fill twelve volumes, and even these do not contain all of his signed material. We are compelled to judge alleged utterances of his somewhat in the light of our certain knowledge of what he wrote and said. Let us illustrate the application of this principle:
If an aged47 man living in central Illinois were now to arise and say: "I knew Abraham Lincoln, and he said to me one day in private conversation, 'There is no God,'" we should be justified98 in discrediting99 that man's testimony, even though he bore a good reputation for veracity100. The antecedent improbability of such a declaration on the part of Mr. Lincoln is too great for us to accept it on the basis of one man's recol[Pg 110]lection of a private and unwitnessed conversation fifty years after Mr. Lincoln's death.
We should be equally justified in rejecting the testimony at this late date of one of Mr. Lincoln's old-time neighbors who would say that Mr. Lincoln told him that he believed the whole of the Athanasian Creed101.
Especial care is necessary in dealing102 with the alleged utterances of deceased persons in matters of religion. The author of this book has conducted a thousand funerals, and has been told every conceivable kind of story concerning some of the persons deceased. To the credit of our frail103 humanity be it recorded that nine-tenths of this testimony was favorable. There are few finer traits in human nature than those which prompt us to speak only good of the dead. The eagerness of those who have known not only the virtues104 but the faults of living men to pass lightly over the faults and emphasize the virtues of these same men when they are dead is not only a manifestation of the finest sort of love of fair play in refusing to accuse those who cannot make answer, but is also an exhibition of one of the noblest impulses of the human spirit.
Even the tendency of ministers to lie like gentlemen on funeral occasions is not to be too unsparingly condemned105. It springs from a belief that the better part of a man's life is the truer part of him, and that a man has a right to be judged by the best that is in him not only of achievement but even of defeated aspiration106.
William Allen White is fond of relating a story concerning a funeral in Kansas. The minister was in the midst of his eulogy107 when a man who had come in late and had not heard the beginning of the discourse tiptoed down the aisle108, took a long look into the coffin109, and returned to his seat. The minister, somewhat disconcerted by this proceeding110, addressed him, saying, "The opportunity to view the remains111 will be given later." "I know that," replied the man, "but I had begun to suspect that I had gotten into the wrong funeral."
One who has had much experience with funerals and with attempts to make dead men appear better than the same men living actually were or appeared to be, knows that these efforts[Pg 111] are not usually the result of deliberate falsehood. They grow out of generous impulses and an easy tendency to exaggeration. But some people do actually lie, and this fact also is not wholly to be forgotten.
With these reminders112 of human frailty113 and human generosity114 and of the uncertainty115 of all things human, we proceed to examine in some detail the vast and contradictory116 mass of evidence which after the death of Abraham Lincoln was published concerning his faith or the lack of it.
What is in some respects the foremost example of platform and pulpit oratory concerning Lincoln is the oration39 of Bishop Charles Henry Fowler, deceased, of the Methodist Episcopal Church. It illustrates117 at once the excellency and the defects of works of this character. The oration had its beginning in a eulogy delivered in Chicago on May 4, 1865, the day of Lincoln's burial at Springfield. From time to time as years went by, Bishop Fowler had occasion to deliver other addresses on Lincoln, which, in 1904, he reshaped into something like the final form of the oration. First delivered in Minneapolis, it was repeated in many cities and before great audiences. It became the Bishop's best known and most popular address. It is the first and easily the greatest of the five that make up the volume of his Patriotic118 Orations, the others being on Grant, McKinley, Washington, and The Great Deeds of Great Men. Of that large book it fills more than a hundred pages. It was too long ever to be delivered at one time, but it was completely written, and fully119 committed to memory, so that he chose at each delivery what portions he would utter and what he would omit. Even with the omissions120 he rarely spoke89 less than two and one-half hours, and sometimes occupied three hours, his audiences hearing with sustained interest to the close. Of it his son says, that "through its delivery in various parts of the country, and by the natural process of accretion121 and attraction, new facts were added and others verified, until in 1906 it was put in this final form."
Here is an address whose composition occupied a strong and able man for thirty-one years. It thrills with admiration[Pg 112] for its subject. It is alive with patriotism122 and religion. It deserved, in many respects, the attention which it received. Men have been known to say that having heard this address they would never spoil the impression by listening to any other address on Lincoln.
And yet it would not be safe to quote this lecture in any of its substantial parts without further investigation123 of the authority on which Bishop Fowler relied. He was a truthful man, and a man of ability, and if he had been asked what means he took to verify his statements, he would probably have said that he admitted no statement to his lecture which he did not find attested124 by some competent and truthful witness. Doubtless so, and most of the lecture is true, and the impression which it makes as a whole is substantially true, but that is not enough. Doubtless Bishop Fowler read in some book or magazine article by a truthful writer that on the day Lincoln submitted the Emancipation125 proclamation to his Cabinet, he first read in the presence of the Cabinet a chapter in the Bible. It would not have required very much of investigation to have convinced Bishop Fowler that what Lincoln really read was not the Bible, but Artemus Ward27. He did not intend to lie about it. He picked up the account from some other speaker who had heard or read that Lincoln read a chapter from some book, and thought that the Bible was the proper book to read on an occasion of that character. Neither the speaker nor Bishop Fowler intended to be untruthful, but neither of them had any training in or inclination126 toward historical investigation. It would be easy to guess that a thousand Methodist preachers and some others have retold the story on the authority of Bishop Fowler. And that is far from being the only inaccuracy in the lecture. Indeed, it shows throughout how much it grew "by the natural process of accretion and attraction" and how little by the verification of the facts.
This lecture is cited because it is in many respects the very best of its type, as it is probably also the most noted127, and one that was delivered to more people than any other on Abraham Lincoln.
It does not suffice to rely upon any second authorities in[Pg 113] investigations128 of this character, nor to accept the statements of even truthful witnesses without some sifting129 of the evidence.
With this in mind, we come to what is the most crucial and difficult of all the incidents bearing upon our inquiry—the incident reported to Dr. Holland by President Bateman.
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epoch
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| n.(新)时代；历元 | |
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controversy
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| n.争论，辩论，争吵 | |
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unreasonable
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| adj.不讲道理的，不合情理的，过度的 | |
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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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logic
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| n.逻辑(学)；逻辑性 | |
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stump
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| n.残株，烟蒂，讲演台；v.砍断，蹒跚而走 | |
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oratory
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| n.演讲术；词藻华丽的言辞 | |
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translucent
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inaugural
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ascertain
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| vt.发现，确定，查明，弄清 | |
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inquiry
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testimony
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stimuli
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stimulus
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| n.刺激，刺激物，促进因素，引起兴奋的事物 | |
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gamut
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abysmal
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rigid
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consistency
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judgments
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| 判断( judgment的名词复数 )； 鉴定； 评价； 审判 | |
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conversed
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apprehension
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illustrate
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peculiarity
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intercourse
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Christian
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ward
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tyrant
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remarkable
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foulest
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witty
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retailer
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candor
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boor
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susceptible
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orators
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professed
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bishop
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oration
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orations
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| n.（正式仪式中的）演说，演讲( oration的名词复数 ) | |
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analyze
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| vt.分析，解析 (=analyse) | |
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antitheses
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| n.对照，对立的，对比法；对立( antithesis的名词复数 )；对立面；对照；对偶 | |
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vivacious
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jocose
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zest
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| n.乐趣；滋味，风味；兴趣 | |
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46
actively
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| adv.积极地，勤奋地 | |
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47
aged
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| adj.年老的，陈年的 | |
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48
blighting
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| 使凋萎( blight的现在分词 )； 使颓丧； 损害； 妨害 | |
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49
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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50
lapsed
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| adj.流失的，堕落的v.退步( lapse的过去式和过去分词 )；陷入；倒退；丧失 | |
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51
fervently
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| adv.热烈地，热情地，强烈地 | |
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52
vent
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| n.通风口，排放口；开衩；vt.表达，发泄 | |
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53
mighty
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| adj.强有力的；巨大的 | |
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54
scourge
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| n.灾难，祸害；v.蹂躏 | |
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55
toil
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| vi.辛劳工作，艰难地行动；n.苦工，难事 | |
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56
drawn
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| v.拖，拉，拔出；adj.憔悴的，紧张的 | |
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57
lash
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| v.系牢；鞭打；猛烈抨击；n.鞭打；眼睫毛 | |
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58
malice
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| n.恶意，怨恨，蓄意；[律]预谋 | |
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59
dignified
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| a.可敬的，高贵的 | |
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60
majestic
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| adj.雄伟的，壮丽的，庄严的，威严的，崇高的 | |
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61
conceal
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| v.隐藏，隐瞒，隐蔽 | |
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62
imposture
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| n.冒名顶替，欺骗 | |
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63
frivolous
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| adj.轻薄的；轻率的 | |
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64
manifestation
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| n.表现形式；表明；现象 | |
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65
procured
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| v.（努力）取得， （设法）获得( procure的过去式和过去分词 )；拉皮条 | |
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66
aspirant
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| n.热望者；adj.渴望的 | |
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67
possessed
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| adj.疯狂的；拥有的，占有的 | |
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68
habitually
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| ad.习惯地，通常地 | |
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69
truthful
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| adj.真实的，说实话的，诚实的 | |
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70
apparently
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| adv.显然地；表面上，似乎 | |
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71
passionately
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| ad.热烈地，激烈地 | |
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72
misgivings
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| n.疑虑，担忧，害怕；疑虑，担心，恐惧( misgiving的名词复数 )；疑惧 | |
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73
wreak
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| v.发泄；报复 | |
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74
deserted
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| adj.荒芜的，荒废的，无人的，被遗弃的 | |
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75
extemporized
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| v.即兴创作，即席演奏( extemporize的过去式和过去分词 ) | |
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76
tinged
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| v.（使）发丁丁声( ting的过去式和过去分词 ) | |
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77
superstition
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| n.迷信，迷信行为 | |
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78
presumption
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| n.推测，可能性，冒昧，放肆，[法律]推定 | |
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79
defendant
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| n.被告；adj.处于被告地位的 | |
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80
chamber
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| n.房间，寝室；会议厅；议院；会所 | |
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81
caliber
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| n.能力；水准 | |
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82
cartridges
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| 子弹( cartridge的名词复数 )； （打印机的）墨盒； 录音带盒； （唱机的）唱头 | |
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83
entirely
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| ad.全部地，完整地；完全地，彻底地 | |
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84
incompatible
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| adj.不相容的，不协调的，不相配的 | |
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85
alleged
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| a.被指控的，嫌疑的 | |
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86
utterances
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| n.发声( utterance的名词复数 )；说话方式；语调；言论 | |
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credible
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| adj.可信任的，可靠的 | |
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88
professes
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| 声称( profess的第三人称单数 )； 宣称； 公开表明； 信奉 | |
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89
spoke
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| n.（车轮的）辐条；轮辐；破坏某人的计划；阻挠某人的行动 v.讲，谈（speak的过去式）；说；演说；从某种观点来说 | |
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90
motive
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| n.动机，目的；adv.发动的，运动的 | |
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91
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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92
discourse
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| n.论文，演说；谈话；话语；vi.讲述，著述 | |
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93
sieve
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| n.筛，滤器，漏勺 | |
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94
heartily
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| adv.衷心地，诚恳地，十分，很 | |
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95
essentially
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| adv.本质上，实质上，基本上 | |
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96
discriminating
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| a.有辨别能力的 | |
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97
inverted
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| adj.反向的，倒转的v.使倒置，使反转( invert的过去式和过去分词 ) | |
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98
justified
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| a.正当的，有理的 | |
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99
discrediting
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| 使不相信( discredit的现在分词 )； 使怀疑； 败坏…的名声； 拒绝相信 | |
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100
veracity
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| n.诚实 | |
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101
creed
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| n.信条；信念，纲领 | |
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102
dealing
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| n.经商方法，待人态度 | |
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103
frail
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| adj.身体虚弱的；易损坏的 | |
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104
virtues
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| 美德( virtue的名词复数 )； 德行； 优点； 长处 | |
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105
condemned
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| adj. 被责难的, 被宣告有罪的 动词condemn的过去式和过去分词 | |
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106
aspiration
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| n.志向，志趣抱负；渴望；(语)送气音；吸出 | |
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107
eulogy
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| n.颂词；颂扬 | |
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108
aisle
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| n.（教堂、教室、戏院等里的）过道，通道 | |
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109
coffin
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| n.棺材，灵柩 | |
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110
proceeding
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| n.行动，进行，(pl.)会议录，学报 | |
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111
remains
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| n.剩余物，残留物；遗体，遗迹 | |
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112
reminders
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| n.令人回忆起…的东西( reminder的名词复数 )；提醒…的东西；（告知该做某事的）通知单；提示信 | |
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113
frailty
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| n.脆弱；意志薄弱 | |
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114
generosity
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| n.大度，慷慨，慷慨的行为 | |
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115
uncertainty
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| n.易变，靠不住，不确知，不确定的事物 | |
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116
contradictory
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| adj.反驳的，反对的，抗辩的；n.正反对，矛盾对立 | |
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117
illustrates
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| 给…加插图( illustrate的第三人称单数 )； 说明； 表明； （用示例、图画等）说明 | |
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118
patriotic
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| adj.爱国的，有爱国心的 | |
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119
fully
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| adv.完全地，全部地，彻底地；充分地 | |
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120
omissions
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| n.省略( omission的名词复数 )；删节；遗漏；略去或漏掉的事（或人） | |
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121
accretion
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| n.自然的增长，增加物 | |
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122
patriotism
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| n.爱国精神，爱国心，爱国主义 | |
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123
investigation
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| n.调查，调查研究 | |
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124
attested
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| adj.经检验证明无病的，经检验证明无菌的v.证明( attest的过去式和过去分词 )；证实；声称…属实；使宣誓 | |
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125
emancipation
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| n.（从束缚、支配下）解放 | |
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126
inclination
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| n.倾斜；点头；弯腰；斜坡；倾度；倾向；爱好 | |
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127
noted
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| adj.著名的，知名的 | |
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128
investigations
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| （正式的）调查( investigation的名词复数 )； 侦查； 科学研究； 学术研究 | |
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129
sifting
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| n.筛，过滤v.筛( sift的现在分词 )；筛滤；细查；详审 | |
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