Are silent. Revelry and dance and show
Suffer a syncope and solemn pause;
While God performs upon the trembling stage
Of His own works His dreadful part, alone.”
—Cowper.
“Then shall ye know that I am the Lord, when their slain4 shall be among their idols5, round about their altars ... upon every high place ... under every thick oak.”—Ezekiel vi.
Passing from Edrei toward Bozrah the pilgrim knight6 and his wife with their convoy7 reached Kunawat, the Kenath of Scripture8, once the dwelling9 place of Job. Here for a time they abode10. The number and variety of castles, temples, theaters and palaces in ruins, were sufficient to engage the attention of the travelers for many days. Rizpah was more cheerful than she was at Edrei, but yet restless to reach Bozrah, on which place her heart was set.
One day standing11 before an old Roman temple in Kunawat, Rizpah, somewhat interested by its well preserved Corinthian columns, and Sir Charleroy deeply engrossed12 in contemplation of an huge stone image, the former asks: “Has the knight recognized an old English[213] or a new Bashan love?” The woman was finding the oft-repeated and prolonged visits to this particular place monotonous13. She was annoyed, but modified her rebuke14 into raillery.
“There is something very fascinating in the Cyclopean face.”
“A broken stone fascinate a man? But I see ’tis that of a woman; the brain part gone. Would that the English knight had wed15 such; then he might have been loyal to creed16, and not a martyr17!”
ASTARTE.
“Rizpah knows that I could never have loved a brainless face, nor any one akin18 to this Kunawat goddess.”
“Not if she echoed thy ‘aye’ and ‘nay’ consistently? Be careful; as many strong men have fallen by having their conceit19 gratified as there have fallen women through flattery.”
[214]
“But the knight says Astarte fascinates!”
“I said so, meaning that I’m fascinated by the train of thoughts that the image awakens21. Think a moment; we, the living of to-day confronting the acme22 of the thought of the ages long gone. Looking at this, I seem to be seeing over rolling centuries, right into the hearts of humanity that lived thousands of years ago.”
“All this might have been taken in at a glance! Having seen it, what use is it?”
“Use? To aid in finding a key to life’s problems. I’m filled with questionings; do not yearnings, such as beat through the being of the ancients pulse in those of to-day? Are not humanity’s temptations and needs ever the same?”
“Since the ancients did not tarry to compare with us, I, being only a woman, of Gerash, of to-day, can give only the shallow answer, I suppose so.”
“Oh, I’m not questioning Rizpah; but the ruins, the air, time, my soul, God!”
“And their reply?”
“Bewildering echoes of each question?
“And it’s all a mystery to Sir Charleroy?”
“I know a little; something, next to nothing.”
“Possess curious me of that little, and I’ll help thee wonder why so much greatness came to naught24.”
“That wondering is easily met; they had, as god, one whose head could be broken as this one’s was; they that would survive must be sheltered by the Invincible25.”
Rizpah, meanwhile had drawn26 close to the huge stone face and placing one hand beneath the mouth, the[215] other on the portion of the head just above the moon crown, her arms stretched well nigh to their limits quizically remarked:
“Those that dined with her must have had pyramids for chairs. What dost thou think they were like?”
“Crusaders?”
“Now, I’m tantalized27. Crusaders two or three thousand years ago? How absurd!”
“Oh, certainly they were not known by the name, Crusaders: but they that followed Astarte and such-like deities28, whether called Kenaihites, Rephaim, Moslem29, Christians30, or by other appellation32 are all soldier-pilgrims, dominated by an ideal. There have been many female deities among the pagans and there is a deal of paganism left in humanity.”
“That’s because half the race are men. Astarte would be very popular to-day with thy sex, if she were here in living form, a whole woman, instead of a fragment and beautiful also—”
“Thou dost not care to hear more of the female deities?”
“Oh, yes; I’ll be fearfully jealous if thou dost keep any thing back. Tell me what madmen the ancients were?” She paused, slapped the face of the image, ejaculating “Virago33!” then continued, “Why did they make their effigy34 both hideous35 and huge? Ugly things should be dwarfed36!”
“The ancients, who knew not the grandeur37 of moral power, gave their deities terribleness in their physical proportions, and a mountain of flesh became their ideal of greatness—men ever try to make their objects of worship greater than themselves, thou knowest. Hast forgotten what Ichabod once told us of the Egyptians?[216] How they expressed their reverence38 by piling up pyramids and made that very diminutive39 which they would caricature? Oh, how our true religion, having at its heart an only, all-beautiful, Almighty40 God, rises above these human devices!”
“And it is a still more wonderful thing that those who embraced it, having known, should have sometimes gone back to paganism? Thou dost remember that God’s chosen people, after enjoying marvels43 of His Providence44, plunged45 headlong into idolatry in the very presence of His splendor46 at Sinai?”
“With shame I remember it. I marvel42 as well that this record, which evokes47 the ridicule48 of the grosser heathen, was made part of our Holy writings.”
“God’s compensation! The people stripped themselves of their jewels to make the calf49; then of their garments to worship it according to the lewd50 rites51 of Apis. God since has lashed52 them naked around the world, as it were, by giving their history to all times. ‘Be sure your sin will find you out,’ is a stern truth haunting the conscience of the evil doer; but though exposure is a bitter medicine it is a saving one. God as such applies it.”
“I think the devil crazed the people at Sinai.”
“Yes, Rizpah, but Human Desire was his name. The revelers made their devil as well as their calf, that day.”
“But it is said ‘they rose to play.’ If so disobedient and heaven-defying how could they have found heart to play?”
“Odious, significant word that one is, here. It was[217] a ‘play’ that engulphed all purity. No wonder they ceased to observe the ‘burning mountain!’ Only the pure in heart can see God.”
“Thank God! that thy people and mine have finally escaped, my husband.”
“So far as we have escaped, I thank Him; but, alas53, the evangels of Egypt’s scarlet54 heresies55 still go about, and there are many, everywhere, led away in chains that seem of flowers at first, but are found to be of galling56 iron at last.”
“I did not know this?”
“Oh, these modern perverters disguise their horrible tenets with many refined phrases; yet He that overwhelmed gross Sodom and the jewelless, naked dancers about the golden bull, sees through all their thin drapings and will judge the free lover, corrupt57 socialist58 and libertine59 as He did those ancients. The Assyrian and Egyptian representations of Venus generally appeared holding a serpent; a sort of bitter admission of the curse in the hand of perverted60 love and the fierce lashings that follow it.”
“I fail to connect the ancient with the present heresies, my good teacher.”
“I pause to-day here, reminded of their common origin and consequences. God put it into the hearts of His creatures to love women, honor motherhood, and worship Him. Read Sinai’s law, and this is all manifest. There came a perversion61; the love of woman was degraded, motherhood was denied its honor, and men became God-defying. There was a confusion worse than that of Babel, and the worshiping was transferred, first, to symbolized62 lust63; then degraded. They that adored Venus, knowing how her adoration64[218] had depraved themselves, came to believe that she scandalized the heaven they imagined. Then came a time when her earthly rites even scandalized the wiser pagans.”
“My husband leads me along strange ways. Is it wise to do so?”
“I see a grand end; follow me. There is a deep significance in the fact that among the pagans there constantly appeared this adoration of woman on account of her power of motherhood. I take this adoration as proof of a conscious need feeling after a vaguely65 discerned truth. The yearning23 is suggested by the paired gods. Assyria had its Beltis, consort66 of Bel-nimrud; and there were Allelta of the Arabians, the many-breasted Diana of the Ephesians, the Aphrodite of the Greeks, Ceres and Venus of Rome, this Astarte of the Giants; beyond all, in utter odiousness67 Khem, the Phallic god of Egypt. Amid all these false ideals, the divine home with its pure love and our immortality68 by grace’s mystery, were overslaughed in human thought. The glaring passions, that were unwilling70 to believe in other immortality than that that comes through posterity71, other heaven than that of sensuous72 pleasure, fascinated and dominated hearts and souls.”
“And worshiping women-gods did this.”
“Worshiping beings with the form of women did it! Reverence for true womanhood ever exalts73 and never degrades. But these ancients adored very gorgons with snakes for hair, and having tearing, brazen74 claws. They set these gorgons with the Harpies, in their mythologies75, at the gates of dark Pluto’s palace. Alas, where men are led by ill-flavored women, is ever more Pluto’s gateway76.”
[219]
“The up-digging of these ancient soils, knight, give forth77 foul78 odors. Did they not dread3 a just and jealous God?”
“No. It is the constant voice of history that false belief concerning these things of which I have spoken, brings both blindness and degradation79. Unbelief comes swiftly in the wake of impurity80. The gorgons had but one eye and that had the malign81 power of turning to stone all upon whom its glance fell. When men deify a fallen woman then look for a cataclysm82 of evils. Rizpah has seen little of the world, but this in time she’ll find true; the man whose cult83 or faith bends toward the libidinous84 is on the way to utter atheism85. So these old-time free-lovers, like those of to-day, push out of the universe in their belief, the Great, Beautiful, First Cause. The pure in heart see God; the impure86 can not even pray to Him. The latter must be aided by an Immaculate One. They make a gulf87 betwixt their souls and heaven, which Great Mercy alone can bridge.”
“Ah, knight, I’d dread a return of those gross idolatries, knowing mankind’s trend, but that I knew that Shiloh was to come as a Reformer.” The knight caught at the words of his wife to lead her toward his own dear belief.
“If He came to Rizpah in the form of a man, unique because of his virgin88 purity, unlike any other in being all unselfish, and accompanied by a peerless woman, exemplifying all that is best in the gentle sex; between Himself and that woman a love deep to love’s last depth, pure as a sunbeam, enduring as eternity89 itself, would Rizpah welcome Him!”
[220]
“Does Rizpah believe such an appearing desirable?”
“Oh, on my soul, yes! If he should so come, methinks the rites which have gone on in the secrecy91 of the groves93, under the uncertain light of the moon, would be driven from the earth, and men come to worship God, taking that man for the ideal of manhood, that woman as woman’s pattern.”
“Dost thou see that stone with eight lines crossing, lying just there by the image of Astarte?”
“I see it and the lines; but what of them?”
“In the far East, the land of the Fire Worshipers, on almost all the handiwork of man that symbol is placed. It is to represent an eight-pointed star, the Assyrian sign of immortality.”
“Not quite. I had its explanation from my wandering Jew, Ichabod, learned by much travel in the lore95 of many peoples. He thus interpreted the symbol as the Assyrians understood it; man, a four-pointed star; his four radiate limbs suggesting that likeness96. Thou knowest that the Israelites have been wont97 to call men stars? The Assyrians, not having the sure word, were led to seek by human philosophy a theory of immortality, and they got no further than twice four, two human beings in union; so eight or a double star, their symbol of marriage, represented the only immortality they were able to find; that that comes from reproduction. At least that was the only reality, the rest being very vaguely believed, and believed only because they thought that the mystery of a new life coming forth, was a hint of a spiritual method analogous[221] to the material. They then fell to worshiping the sun, the great fructifier and light of nature; fire, the essence of passion, became their highest god. It is said that those Magi of the East, that arrived long ago at Bethlehem, were fire worshipers, and that in answer to a cry for light, constantly uttered by their race, they took their journey to Judah, seeking it.”
“The world must turn to Israel ever for the truth, Sir Charleroy.”
“For some truth; not all; but there is a tradition that the star the wise men followed was a double one, two planets in conjunction. There is a fitness in the legend, for the seekers of light were brought to the cave where lay a mother and babe; the latter God’s finest presentment of immortality, the Incarnation; the fruit of the Divine in union with the human. I stand overcome with wonder and reverence when I remember that they of the East had some light from the Jews they held captive ages before. They lost most of what they had, then, longing98 for its return, God answered their prayer by taking them to the finest of schools, a blessed home circle. Behold99 all the East looking for light at Bethlehem!”
Rizpah evaded100 her husband’s graceful101 attempt to impress on her Christian31 tenets, by replying: “I prefer the Jewish choice number Seven, though I can not give it fine interpretations102, as thou to the Eight of the East.”
“Rizpah prefers it because it is Jewish, and I prefer Seven because I read therein a covenant103; for Seven is the sacred covenant number of God’s Word. Let me interpret: There is a Triune God, symbolized by Three; then man, the child of chance, the being tossed hither and thither104 by the four winds, a complex union[222] himself of body, mind, animal life and immortal spirit. Four is his representative number, or symbol. The Assyrians paired fours; the Jews vaguely discerned a grander path to eternal felicity through the conjunction of God and man, the Three and the Four. From this they derived105 their covenant number, Seven.”
“These are charming explanations, Sir Charleroy; especially so, if sure ones!”
“But the truths are fairer than my poor words. I read that at creation the morning stars—meaning the beings that know no night, the very sons of God—shouted for joy! They saw an immortality having its springs in the being of the Eternal, and were glad. Since then the race has diverged106 into two lines. The gross and unbelieving, seeking to effect the apotheosis107 of human lust, have gone their ways reveling under the moonlight, and building their fanes in the groves which fade, while the believing and God-taught have walked in a covenant toward Him, ‘Who only hath immortality dwelling in light.’ Rizpah, some day that home group at Bethlehem, a father, mother, and child, surrounded by angels, overshadowed by God, will come to be thought the finest ideal of this life. Yea, a picture of Heaven itself!”
The knight’s wife fixed108 her piercing, dark eyes on his, there were expressed in her countenance109 admiration110 and fearfulness. She was charmed by his lofty sentiments, yet apprehensive111 of being led into some dangerous, Christian heresy112. Fanaticism113 always has a terror of heresy, so-called, even though it seemed to be full of white truth. Presently she questioned:
“So Og, great as a mountain of flesh, and Astarte,[223] goddess of the pleasure that kills, only, of all Kunawat’s ancients, have left enduring names?”
“One other name endures, the ages brightening its luster—Job, loyal to the last, in spite of the devil and a virago wife.”
“Poor woman! say I of Job’s wife. None have told her side of her family troubles. May be Job haunted the grove92 of the moon-crowned?”
“May be? Never! His splendid orations114 bespoke115 a man walking nigh Jehovah. Listen: ‘If I beheld116 the moon walking in brightness, if my heart hath been secretly enticed117, or my mouth kissed my hand, let thistles grow instead of wheat.’ He said this amid the votaries118 of the Lust-Queen.”
“And Job may be praised, not only as proof that there has been one patient man on earth, but as proof that a good man will stand pure to the last, though the world about acclaim119 the praise of delightful120 sins?”
“He stood because entranced by his beautiful ideal. He loved Him whose name is Holiness.”
“Heaven comes at last to such.”
“Job was God’s best friend on earth in his day, and his Heavenly Father gave him as his reward His best earthly gift—a new, pure, happy, fruitful home.”
“Are we through now with the fascinating image, knight?”
“Yes, Rizpah, if we take to heart its warnings. May we preserve our integrity, and have a home as our reward finer than that of the Man of Uz; yea, verily, as fine in its tempers and virtues121 as that of Bethlehem.”
So saying, the knight led Rizpah toward their abode.
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1
scattered
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| adj.分散的，稀疏的；散步的；疏疏落落的 | |
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sprightly
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| adj.愉快的，活泼的 | |
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3
dread
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| vt.担忧，忧虑；惧怕，不敢；n.担忧，畏惧 | |
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4
slain
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| 杀死，宰杀，杀戮( slay的过去分词 )； (slay的过去分词) | |
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5
idols
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| 偶像( idol的名词复数 )； 受崇拜的人或物； 受到热爱和崇拜的人或物； 神像 | |
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6
knight
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| n.骑士，武士；爵士 | |
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7
convoy
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| vt.护送，护卫，护航；n.护送；护送队 | |
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8
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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9
dwelling
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| n.住宅，住所，寓所 | |
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10
abode
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| n.住处，住所 | |
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standing
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| n.持续，地位；adj.永久的，不动的，直立的，不流动的 | |
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12
engrossed
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| adj.全神贯注的 | |
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13
monotonous
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| adj.单调的，一成不变的，使人厌倦的 | |
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14
rebuke
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| v.指责，非难，斥责 [反]praise | |
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15
wed
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| v.娶，嫁，与…结婚 | |
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16
creed
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| n.信条；信念，纲领 | |
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17
martyr
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| n.烈士，殉难者；vt.杀害，折磨，牺牲 | |
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18
akin
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| adj.同族的，类似的 | |
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conceit
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| n.自负，自高自大 | |
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lured
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| 吸引，引诱（lure的过去式与过去分词形式） | |
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awakens
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| v.（使）醒( awaken的第三人称单数 )；（使）觉醒；弄醒；（使）意识到 | |
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acme
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| n.顶点，极点 | |
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yearning
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| a.渴望的；向往的；怀念的 | |
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naught
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| n.无，零 [=nought] | |
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invincible
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| adj.不可征服的，难以制服的 | |
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26
drawn
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| v.拖，拉，拔出；adj.憔悴的，紧张的 | |
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tantalized
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| v.逗弄，引诱，折磨( tantalize的过去式和过去分词 ) | |
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deities
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| n.神，女神( deity的名词复数 )；神祗；神灵；神明 | |
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Moslem
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| n.回教徒，穆罕默德信徒；adj.回教徒的，回教的 | |
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30
Christians
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| n.基督教徒( Christian的名词复数 ) | |
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Christian
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| adj.基督教徒的；n.基督教徒 | |
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appellation
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| n.名称，称呼 | |
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virago
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| n.悍妇 | |
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effigy
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| n.肖像 | |
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hideous
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| adj.丑陋的，可憎的，可怕的，恐怖的 | |
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dwarfed
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| vt.（使）显得矮小（dwarf的过去式与过去分词形式） | |
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grandeur
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| n.伟大，崇高，宏伟，庄严，豪华 | |
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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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diminutive
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| adj.小巧可爱的，小的 | |
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almighty
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| adj.全能的，万能的；很大的，很强的 | |
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41
overthrow
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| v.推翻，打倒，颠覆；n.推翻，瓦解，颠覆 | |
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42
marvel
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| vi.(at)惊叹vt.感到惊异；n.令人惊异的事 | |
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43
marvels
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| n.奇迹( marvel的名词复数 )；令人惊奇的事物（或事例）；不平凡的成果；成就v.惊奇，对…感到惊奇( marvel的第三人称单数 ) | |
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44
providence
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| n.深谋远虑，天道，天意；远见；节约；上帝 | |
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45
plunged
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| v.颠簸( plunge的过去式和过去分词 )；暴跌；骤降；突降 | |
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46
splendor
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| n.光彩；壮丽，华丽；显赫，辉煌 | |
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47
evokes
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| 产生，引起，唤起( evoke的第三人称单数 ) | |
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48
ridicule
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| v.讥讽，挖苦；n.嘲弄 | |
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49
calf
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| n.小牛，犊，幼仔，小牛皮 | |
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50
lewd
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| adj.淫荡的 | |
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51
rites
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| 仪式，典礼( rite的名词复数 ) | |
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52
lashed
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| adj.具睫毛的v.鞭打( lash的过去式和过去分词 )；煽动；紧系；怒斥 | |
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53
alas
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| int.唉(表示悲伤、忧愁、恐惧等) | |
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54
scarlet
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| n.深红色，绯红色，红衣；adj.绯红色的 | |
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55
heresies
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| n.异端邪说，异教( heresy的名词复数 ) | |
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56
galling
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| adj.难堪的,使烦恼的,使焦躁的 | |
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57
corrupt
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| v.贿赂，收买；adj.腐败的，贪污的 | |
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58
socialist
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| n.社会主义者；adj.社会主义的 | |
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59
libertine
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| n.淫荡者；adj.放荡的，自由思想的 | |
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perverted
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| adj.不正当的v.滥用( pervert的过去式和过去分词 )；腐蚀；败坏；使堕落 | |
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perversion
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| n.曲解；堕落；反常 | |
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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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lust
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| n.性(淫)欲；渴(欲)望；vi.对…有强烈的欲望 | |
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adoration
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| n.爱慕，崇拜 | |
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vaguely
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| adv.含糊地，暖昧地 | |
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consort
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| v.相伴；结交 | |
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odiousness
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| n.可憎；讨厌；可恨 | |
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immortality
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| n.不死，不朽 | |
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immortal
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| adj.不朽的；永生的，不死的；神的 | |
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unwilling
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| adj.不情愿的 | |
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posterity
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| n.后裔，子孙，后代 | |
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sensuous
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| adj.激发美感的；感官的，感觉上的 | |
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73
exalts
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| 赞扬( exalt的第三人称单数 )； 歌颂； 提升； 提拔 | |
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brazen
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| adj.厚脸皮的，无耻的，坚硬的 | |
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mythologies
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| 神话学( mythology的名词复数 )； 神话（总称）； 虚构的事实； 错误的观点 | |
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gateway
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| n.大门口，出入口，途径，方法 | |
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forth
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| adv.向前；向外，往外 | |
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foul
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| adj.污秽的；邪恶的；v.弄脏；妨害；犯规；n.犯规 | |
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degradation
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| n.降级；低落；退化；陵削；降解；衰变 | |
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impurity
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| n.不洁，不纯，杂质 | |
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malign
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| adj.有害的；恶性的；恶意的；v.诽谤，诬蔑 | |
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cataclysm
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| n.洪水，剧变，大灾难 | |
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cult
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| n.异教，邪教；时尚，狂热的崇拜 | |
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libidinous
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| adj.淫荡的 | |
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atheism
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| n.无神论，不信神 | |
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impure
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| adj.不纯净的，不洁的；不道德的，下流的 | |
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gulf
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| n.海湾；深渊，鸿沟；分歧，隔阂 | |
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virgin
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| n.处女，未婚女子；adj.未经使用的；未经开发的 | |
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eternity
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| n.不朽，来世；永恒，无穷 | |
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wondrous
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| adj.令人惊奇的，奇妙的；adv.惊人地；异乎寻常地；令人惊叹地 | |
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secrecy
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| n.秘密，保密，隐蔽 | |
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grove
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| n.林子，小树林，园林 | |
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groves
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| 树丛，小树林( grove的名词复数 ) | |
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inane
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| adj.空虚的，愚蠢的，空洞的 | |
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lore
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| n.传说；学问，经验，知识 | |
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likeness
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| n.相像，相似（之处） | |
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wont
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| adj.习惯于；v.习惯；n.习惯 | |
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longing
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| n.（for）渴望 | |
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behold
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| v.看，注视，看到 | |
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evaded
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| 逃避( evade的过去式和过去分词 )； 避开； 回避； 想不出 | |
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graceful
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| adj.优美的，优雅的；得体的 | |
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interpretations
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| n.解释( interpretation的名词复数 )；表演；演绎；理解 | |
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covenant
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| n.盟约，契约；v.订盟约 | |
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104
thither
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| adv.向那里；adj.在那边的，对岸的 | |
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105
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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diverged
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| 分开( diverge的过去式和过去分词 )； 偏离； 分歧； 分道扬镳 | |
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107
apotheosis
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| n.神圣之理想；美化；颂扬 | |
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108
fixed
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| adj.固定的，不变的，准备好的；(计算机)固定的 | |
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109
countenance
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| n.脸色，面容；面部表情；vt.支持，赞同 | |
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admiration
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| n.钦佩，赞美，羡慕 | |
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111
apprehensive
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| adj.担心的，恐惧的，善于领会的 | |
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112
heresy
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| n.异端邪说；异教 | |
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113
fanaticism
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| n.狂热，盲信 | |
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114
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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115
bespoke
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| adj.（产品）订做的；专做订货的v.预定( bespeak的过去式 )；订（货）；证明；预先请求 | |
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116
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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117
enticed
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| 诱惑，怂恿( entice的过去式和过去分词 ) | |
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118
votaries
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| n.信徒( votary的名词复数 )；追随者；（天主教）修士；修女 | |
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119
acclaim
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| v.向…欢呼，公认；n.欢呼，喝彩，称赞 | |
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120
delightful
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| adj.令人高兴的，使人快乐的 | |
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121
virtues
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| 美德( virtue的名词复数 )； 德行； 优点； 长处 | |
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