"Good-day, father," she said.
"You know me!" he exclaimed, surprised; for though his priestly calling was apparent from his attire9, Rachel could not see it.
"I heard your voice a fortnight ago," she replied, "in the cottage I am going to now, and I never forget a voice. After you were gone the poor woman told me you were her priest. I heard so much of you that was beautiful."
She put forth10 her hand; he hesitated a moment, then took it and pressed it.
"How sad, how sad, my daughter, that you are a Jewess!"
"I am happily a Jewess, father."
"Let me come and talk to you."
"Yes, father, come and talk to me of your poor, to whom you are so good. You do so much; I, being blind, can do so little. If you will allow me----" She offered him some gold pieces, and he accepted them.
"The Holy Mother have you in her keeping," he said; and went his way.
Dogs and horses were her friends, and were instinctively11 conscious of her presence. She scattered12 food for the birds, and they soon grew to know her; some would even pick crumbs13 from her hand. "I do not think," she said, "they would trust me so if I were not blind. They know I cannot see, and cannot harm them." Aaron thought differently; not a creature that drew breath could fail to trust and love this sweet woman whom God had spared to him.
Whom God had spared to him! When the thought thus expressed itself, he raised his eyes to Heaven in supplication14.
She was the first to taste the sweet breath of spring. "Spring is coming," she said; "the birds are trilling the joyful15 news. How busy they are over their nests, the little chatterers, telling one another the news as they work! In a little while we shall see the flowers." She invariably spoke16 of things as if she could see them, as doubtless she did with spiritual sight, investing them with a beauty which was not of this world. It was her delight in summer to sit beneath the branches of a favourite cherry tree, and to follow with her ears the gambols17 of her children. For she had two now. A year after they left Gosport another child was born to them, Joseph, to whom Aaron clave with intense and passionate18 love. It was not that he was cold to Ruth, that he was not unremitting in showing her affection, but in his love for his son there was a finer quality, of which no one but himself was conscious. He had prayed for another child, and his prayer was answered. In the first flush of his happiness he was tempted19 to regard this gift of God as a token that his sin was forgiven, but he soon thrust this reflection aside, refusing to accept his own interpretation20 of his sin as an atonement for its committal. It was presumptuous21 in man to set lines and boundaries to the judgment22 of the Eternal. It was to Rachel that this blessing23 was vouchsafed24, for a time might come when she would find in it a consolation25 for a revelation that would embitter26 the sweet waters of life. Both the children were pretty and engaging, and had winning and endearing ways, which, in the mother's sightless eyes, were magnified a thousandfold. In the following year a picture by a famous painter was exhibited in the Paris salon27; it was entitled "A Jewish Mother," and represented a woman sitting beneath a cherry tree in flower, with two young children gambolling28 on the turf at her feet. In the background were two men, the curé of the village and a Jew, the latter being the woman's husband, and looking like a modern Moses. The faces of the men--one full-fleshed, with massive features and a grand beard, the other spare and lean, with thin, clear-cut features and a close-shaven face--formed a fine contrast. But although the points of this contrast were brought out in masterly fashion, and although the rustic29 scene was full of beauty, the supreme30 attraction of the picture lay in the woman. In her sightless eyes dwelt the spirit of peace and purity, and there was an angelic sweetness and resignation in her face as, with head slightly inclined, she listened to the prattle31 of her children. You could almost hear a sigh of happiness issue from her lips. The woman's face photographed itself upon the minds of all who beheld32 it, and it is not too much to say that it carried with it an influence for good. Years afterwards, when their visit to the salon was forgotten, it made itself visible to their mind's eye, and always with beneficial suggestion. So it is also with a pure poem or story; the impression it leaves is an incentive33 to kindly34 act and tolerant judgment; it softens35, it ameliorates, it brings into play the higher attributes of human nature, and in its practical results a benefit is conferred equally upon the sufferer by the wayside and the Samaritan who pours oil upon his wounds. The critics were unanimous in their praises of the picture. "Who is the woman?" they asked, and no one could answer the question except the painter, and he held his tongue.
The secret was this. The famous painter, passing through the village with the subject of his next great picture in his mind, saw Rachel, and was spellbound by the purity and grace of her face and figure. Travelling under an assumed name, in order that he should not be disturbed by the trumpet36 blasts of fame--a proof (clear to few men) that there is pleasure in obscurity--he cast aside the subject of the great picture he had intended to paint, and determined37 to take his inspiration from Rachel. He was assured from what he heard of her that he was in the presence of a good woman, and he was deeply impressed by her gentleness and grace. He did not find it difficult to obtain an introduction to Aaron, who invited him home, where he made himself welcome--no difficult matter, for Aaron was ever ready to appreciate intellect. Many an evening did the painter pass with them, sometimes in company with the curé, and many a friendly argument did they have. The priest and the artist were surprised at the wide range of subjects with which Aaron was familiar, and upon which he could converse38 with fluent ease. Upon great themes he spoke with so much force and clearness that even when they differed from him he generally succeeded in weakening their convictions. It was not his early schooling39 that made him so comprehensive and clear-sighted; a man's education depends chiefly upon himself--teachers and masters play but a subsidiary part, and all the coaching in the world will not make a weak intellect strong. Superficial knowledge may be gained; but it is as transient as a shadow, and in its effect is valueless in the business of life. Aaron was not a classical scholar; he was something better--a painstaking40 student, who extracted from his extensive reading the essence of a subject, and took no heed41 of the husk and shell in which it was embedded42. Firm, perhaps to some extent dogmatic, in matters of religion, he was gifted with a large-hearted toleration which led him to look with a kindly eye upon men who did not think as he did; but his final judgment was the judgment of a well-balanced mind.
The artist did not ask Rachel and Aaron to be his models, but he made innumerable sketches43 of them, and remained in the village long enough to accumulate all the principal points and accessories for his picture. Then he departed and painted his masterpiece elsewhere. Some time afterwards he revisited the village with the intention of making acknowledgment for the inspiration, but Aaron and his family had departed, and the painter's secret was undivulged.
As it was with Rachel in winter and spring, so was it in summer and autumn. The flowers, the butterflies, the fragrant44 perfume of garden and hedgerow, all appealed powerfully to her, and all were in kinship with her. The village children would follow her in the gloaming, singing their simple songs; brawlers, ashamed, would cease contending when she came in sight; women would stand at their cottage doors and gaze reverently45 upon her as she passed. Not a harsh thought was harboured against her and hers; her gentle spirit was an incentive to gentleness; she was a living, tender embodiment of peace on earth and goodwill46 to all. The whisper of the corn in the autumn, when the golden stalks bowed their heads to the passing breeze, conveyed a Divine message to her soul; and, indeed, she said seriously to Aaron that she sometimes fancied she heard voices in the air, and that they brought a sense of ineffable47 pleasure to her heart.
In the ordinary course of events the partnership48 came to an end. The engineer was invited to Russia to undertake an important work for the Government, and Aaron would not accompany him.
"In the first place," he said, "I will not expose my wife and children to the rigours of such a climate. In the second place, I will not go because I am a Jew, and because, being one, I should meet with no justice in that land. In the annals of history no greater infamy49 can be found than the persecution50 to which my brethren are subjected in that horrible country. In former ages, when the masses lived and died ignorant and unlettered, like the beasts of the field, one can understand how it was that the iron hand ruled and crushed common human rights out of existence; but in these days, when light is spreading all over the world except in such a den7 of hideous51 corruption52 and monstrous53 tyranny as Russia, it is almost incredible that these cruelties are allowed to be practised."
"How would you put a stop to them?" asked the engineer.
"I will suppose a case," Aaron answered. "You are the ruler of an estate, upon which reside a number of families, who respect the laws you make for them, who pay you tribute, and who lead reputable lives. You know that these families are not all of one opinion upon religious matters. Some pray in churches, some in synagogues, some do not pray at all. You do not show favour to those with whose views you agree, and you do not oppress those from whom you differ. You say to them, 'You are all my subjects; so long as you obey my laws, so long as you conduct yourselves as good citizens, you shall live upon an equality, and shall have my protection. Thought is free. Worship God according to the dictates54 of your conscience, and be happy. For you the synagogue, for me the church. I am content.' What is the consequence? Between you and your people exists a bond of allegiance and affection. They are true and loyal to you, and you really look upon them as children of one family. In times of national distress55, when a cry for help is heard in any part of your estate, the bishop56 of your Established Church, the Pope's cardinal57, and the Chief Rabbi of the Jews meet upon common ground, free one and all to act as priests of humanity, and eager to alleviate58 the suffering which has arisen among them. In your government councils all creeds59 are represented, and the voice that is heard in decisions of national importance is truly the national voice. You have your reward. Order is preserved, property is safe, and you are respected everywhere. There are other estates in your neighbourhood which more or less resemble yours, and in which men of all creeds have equal rights. But there is one from which shrieks60 of agony issue daily and nightly, terrible cries of suffering, imploring61 appeals for help and mercy. They strike upon your ears; you cannot help hearing them. The brutal62 ruler of this estate has for his subjects a vast number of families, all of whom have been born on his land, all of whom recognise him as their king, and are ready and anxious to pay him respect, all of whom have a natural claim upon him for protection, all of whom work for him and contribute to the expenses of his household. To those whose religious views agree with his own he shows favour and gives protection; those who are born in a different faith he hates and tortures. From them proceed these shrieks of agony, these cries of suffering, these appeals for help. You see them torn and bleeding, their faces convulsed with anguish63, their hearts racked with woe64; they have no other home, and there is no escape for them. Every step they take is dogged and watched; whichever way they turn the lash65 awaits them, and torture chambers66 to drive them to the last stage of despair. And their shrieks and supplications eternally pierce the air you breathe, while the oppressed ones stretch forth their hands for mercy to the monster who makes their lives a hell upon earth. What do they ask? That they should be allowed to live in peace. But this reasonable and natural request infuriates the tyrant67. He flings them to the ground and grinds his iron heel into their bleeding flesh; he spits in their faces, and orders his torturers to draw the cords tighter around them. It is not for a day, it is not for a week, it is not for a year, it is for ever. They die, and leave children behind them, who are treated in the same fashion; and for them, as it was with their fathers, there is no hope. No attempt is made to hide these infamies68, these cruelties, which would disgrace the lowest order of beasts; they are perpetrated in the light of day, and the monster who is responsible for them sneers69 at you, and says, 'If you were in their place, I would treat you the same.' He laughs at your remonstrances70, and draws the cords still tighter, and tortures the quivering flesh still more mercilessly, and cries, 'It is my estate, they are my subjects, and I will do as I please with them. Let them abjure71 their God, and I may show them mercy. Their bodies are mine, they have no souls!' To argue with him is presumption72; in his arrogant73 estimation of himself the 'divinity that doth hedge a king' places him above human conditions--this man, who comes of a family with a social history so degrading that, were it attached to one of low degree, he would not be admitted into decent society. Talk to him of humanity, and he derides74 and defies you. You burn with indignation; but what action do you take?"
"It is a strong illustration," said the engineer; "but it is not with nations as with families."
"It is," said Aaron, with passionate fervour. "There is no distinction in the eyes of God. We are all members of one family, and the world is our heritage. The world is divided into nations, nations into cities, towns, and villages, and these are subdivided75 into houses, each having its separate rulers; and, though physically76 and geographically77 wide apart, all are linked by the one common tie of our common humanity. The same emotions, the same passions, the same aspirations78, run through all alike. Does it make an innocent babe a malefactor79 because he is born in Russia instead of France or England? But it is so considered, and his life is made a misery80 to him by monsters who, when they give bloody81 work to their armies to do, blasphemously82 declare that the Lord of hosts is on their side, and call upon Him to bless their infamous83 banners."
It was seldom that Aaron expressed himself so passionately84, and, as the engineer made no reply, they did not pursue the discussion.
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收听单词发音
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1
elastic
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| n.橡皮圈，松紧带；adj.有弹性的；灵活的 | |
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devoutly
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| adv.虔诚地，虔敬地，衷心地 | |
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3
mantle
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| n.斗篷，覆罩之物，罩子；v.罩住，覆盖，脸红 | |
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4
inhaled
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| v.吸入( inhale的过去式和过去分词 ) | |
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5
bleakest
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| 阴冷的( bleak的最高级 )； （状况）无望的； 没有希望的； 光秃的 | |
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6
overcast
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| adj.阴天的，阴暗的，愁闷的；v.遮盖，（使）变暗，包边缝；n.覆盖，阴天 | |
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den
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| n.兽穴；秘密地方；安静的小房间，私室 | |
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herald
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| vt.预示...的来临，预告，宣布，欢迎 | |
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9
attire
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| v.穿衣，装扮[同]array；n.衣着；盛装 | |
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forth
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| adv.向前；向外，往外 | |
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instinctively
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| adv.本能地 | |
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12
scattered
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| adj.分散的，稀疏的；散步的；疏疏落落的 | |
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13
crumbs
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| int. (表示惊讶)哎呀 n. 碎屑 名词crumb的复数形式 | |
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supplication
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| n.恳求，祈愿，哀求 | |
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15
joyful
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| adj.欢乐的，令人欢欣的 | |
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16
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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17
gambols
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| v.蹦跳，跳跃，嬉戏( gambol的第三人称单数 ) | |
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passionate
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| adj.热情的，热烈的，激昂的，易动情的，易怒的，性情暴躁的 | |
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tempted
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| v.怂恿（某人）干不正当的事；冒…的险（tempt的过去分词） | |
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20
interpretation
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| n.解释，说明，描述；艺术处理 | |
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presumptuous
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| adj.胆大妄为的，放肆的，冒昧的，冒失的 | |
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judgment
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| n.审判；判断力，识别力，看法，意见 | |
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blessing
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| n.祈神赐福；祷告；祝福，祝愿 | |
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vouchsafed
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| v.给予，赐予( vouchsafe的过去式和过去分词 )；允诺 | |
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consolation
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| n.安慰，慰问 | |
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embitter
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| v.使苦；激怒 | |
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salon
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| n.[法]沙龙；客厅；营业性的高级服务室 | |
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gambolling
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| v.蹦跳，跳跃，嬉戏( gambol的现在分词 ) | |
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rustic
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| adj.乡村的，有乡村特色的；n.乡下人，乡巴佬 | |
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supreme
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| adj.极度的，最重要的；至高的，最高的 | |
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prattle
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| n.闲谈；v.（小孩般）天真无邪地说话；发出连续而无意义的声音 | |
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32
beheld
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| v.看，注视( behold的过去式和过去分词 )；瞧；看呀；（叙述中用于引出某人意外的出现）哎哟 | |
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incentive
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| n.刺激；动力；鼓励；诱因；动机 | |
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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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softens
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| （使）变软( soften的第三人称单数 )； 缓解打击； 缓和； 安慰 | |
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36
trumpet
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| n.喇叭，喇叭声；v.吹喇叭，吹嘘 | |
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determined
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| adj.坚定的；有决心的 | |
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converse
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| vi.谈话，谈天，闲聊；adv.相反的，相反 | |
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schooling
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| n.教育；正规学校教育 | |
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painstaking
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| adj.苦干的；艰苦的，费力的，刻苦的 | |
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41
heed
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| v.注意，留意；n.注意，留心 | |
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42
embedded
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| a.扎牢的 | |
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43
sketches
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| n.草图( sketch的名词复数 )；素描；速写；梗概 | |
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44
fragrant
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| adj.芬香的，馥郁的，愉快的 | |
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45
reverently
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| adv.虔诚地 | |
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46
goodwill
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| n.善意，亲善，信誉，声誉 | |
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47
ineffable
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| adj.无法表达的，不可言喻的 | |
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48
partnership
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| n.合作关系，伙伴关系 | |
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49
infamy
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| n.声名狼藉，出丑，恶行 | |
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50
persecution
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| n. 迫害,烦扰 | |
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51
hideous
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| adj.丑陋的，可憎的，可怕的，恐怖的 | |
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52
corruption
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| n.腐败，堕落，贪污 | |
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53
monstrous
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| adj.巨大的；恐怖的；可耻的，丢脸的 | |
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54
dictates
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| n.命令，规定，要求( dictate的名词复数 )v.大声讲或读( dictate的第三人称单数 )；口授；支配；摆布 | |
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55
distress
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| n.苦恼，痛苦，不舒适；不幸；vt.使悲痛 | |
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56
bishop
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| n.主教，（国际象棋）象 | |
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57
cardinal
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| n.(天主教的)红衣主教；adj.首要的，基本的 | |
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58
alleviate
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| v.减轻，缓和，缓解(痛苦等) | |
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59
creeds
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| （尤指宗教）信条，教条( creed的名词复数 ) | |
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60
shrieks
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| n.尖叫声( shriek的名词复数 )v.尖叫( shriek的第三人称单数 ) | |
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61
imploring
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| 恳求的，哀求的 | |
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62
brutal
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| adj.残忍的，野蛮的，不讲理的 | |
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63
anguish
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| n.(尤指心灵上的)极度痛苦，烦恼 | |
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64
woe
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| n.悲哀，苦痛，不幸，困难；int.用来表达悲伤或惊慌 | |
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65
lash
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| v.系牢；鞭打；猛烈抨击；n.鞭打；眼睫毛 | |
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66
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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67
tyrant
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| n.暴君，专制的君主，残暴的人 | |
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68
infamies
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| n.声名狼藉( infamy的名词复数 )；臭名；丑恶；恶行 | |
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69
sneers
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| 讥笑的表情（言语）( sneer的名词复数 ) | |
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70
remonstrances
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| n.抱怨，抗议( remonstrance的名词复数 ) | |
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71
abjure
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| v.发誓放弃 | |
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72
presumption
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| n.推测，可能性，冒昧，放肆，[法律]推定 | |
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arrogant
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| adj.傲慢的，自大的 | |
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derides
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| v.取笑，嘲笑( deride的第三人称单数 ) | |
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subdivided
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| 再分，细分( subdivide的过去式和过去分词 ) | |
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physically
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| adj.物质上，体格上，身体上，按自然规律 | |
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geographically
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| adv.地理学上，在地理上，地理方面 | |
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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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malefactor
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| n.罪犯 | |
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misery
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| n.痛苦，苦恼，苦难；悲惨的境遇，贫苦 | |
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bloody
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| adj.非常的的；流血的；残忍的；adv.很；vt.血染 | |
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blasphemously
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infamous
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| adj.声名狼藉的，臭名昭著的，邪恶的 | |
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passionately
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| ad.热烈地，激烈地 | |
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