“Babe Jesus lay on Mary’s lap,
The sun shone in His hair,
And so it was she saw, mayhap,
The crown already there.”
—George McDonald.
The day following Miriamne’s readings to her mother, she eagerly sought Father Adolphus that she might receive more of the narrative4, delightsome to herself and evidently interesting to her parent.
Finding the priest at dawn in one of his accustomed walks amid the ruins, she scarcely waited for his “Peace, daughter,” until she exclaimed, “More! I want more of the story!”
“Hast finished that I gave thee so soon?”
“Yes, and read it all to my mother! Is that not wonderful?”
“Temerity!”
“No; it charms her. She has fallen in love with the child-wife. Oh, what if my mother should come to think and believe as you—then I would!”
[313]
“Thou mayst alone; but what part of the story desirest thou?”
“All! Nothing less than all! What became of the Holy Family in Egypt?”
“Now sit down on this shattered column and I’ll recount to thee the traditions in order, leaving thee to judge which is true.”
“Tell me what you believe and I’ll believe it. That’s enough!”
“I scarcely am able to do that, not knowing whether to believe or disbelieve some of the things reported. But I remember them, and perceiving that though they are only traditions, they are very beautiful and very natural, I remember them with delight, that is very near to giving them full credence5.”
“Then, so will I do.”
“It may be the wise way, for I’ve believed that the good angels who, under God, watched over the little outcast family drifting about in strange places, have also watched over the drifting stories of their wanderings, letting the facts profitable for us to know, come safely to us, though they have come without the seal of authenticated6 history.”
“Now, I believe all this, too.”
“Well, then, ardent7 catechumen, listen. For three years the queenly Mary, with her consort8 and child, tarried in Egypt—”
“Oh, the God of the outcasts Ishmael and Elijah, who provided water for one and bread for the other of those two, was the One who sent the Holy Family to Egypt with the charge that they ‘be there until He brought them word.’ Now, thou hast learned that[314] when God sends any on His work He charges Himself with their support.”
“Did they find friends in Egypt?”
“Thou wilt10 learn in time, daughter, that two of that family had, as none on earth before, the secret of making friends. They had the love-enchantment from on high, which has been winning its way ever since over the world. But I’ll proceed. There were in Egypt at that time multitudes of Israelites who had sought its refuge from the persecutions practiced toward them nearer home. Doubtless these exiles received Joseph’s family kindly11. Also, in all the East at that time there were many artizan leagues, banded together to aid their fellow-craftsmen. Joseph being a carpenter, I doubt not, found among these sympathy and help.”
“Tradition says they tarried for a considerable period at Heliopolis, the city celebrated13 the world over for its splendid temple, where centered the Egyptian Sun worship. To me this tradition seems most reasonable, when I remember that the child of that family was pointed14 out before, by a miraculous15 star, which led the Fire worshipers of Persia to his cradle. The Fire worshipers of the far East and the Light worshipers of Egypt were much alike in their beliefs. They were all seeking light, and, impelled16 by the necessity of man’s nature for some religion, revealed or man-made, able to do no better, looked up to the sun, the greatest light of which they knew. God’s hand was in that meeting of the old and the new. There is a tradition that when the Holy Family arrived at Heliopolis all the idols17 in the Sun Temple fell on their faces. Be that as it may, the pathos18 of the poor[315] prayers of the Light worshipers moved the Divine Mercy to send them the Sun of Righteousness, and all the handiwork of Rhameses, at On, lies in great, grim silent ruins, while the faith that had its germ in that little outcast family is overspreading the earth. Alas19, poor Egypt!”
“Why poor Egypt?” questioned Miriamne, wonderingly.
“Those living now are so like their ancients who, in fright and helpless doubt, sought to save themselves by placating20 both good and evil; the light struggles in Egypt to-day, entering slowly and often retiring. Yea, poor Egypt, I pity thee! But I digress. It is said that the Holy Family also tarried for a season at Memphis, on the Nile, the city where chiefly was practiced the worship of Apis, the sacred bull. Thou rememberest how Israel was nearly ruined by doing homage21 to a golden calf22 at Sinai? That calf-worship was the same as the Apis-worship of Egypt. The Egyptians, in common with all mankind of old, earnestly looked for a manifestation23 of God in visible form—an incarnation. Their priests practiced on their pitiful yearnings and credulity, and taught them to believe that their greatest god appeared from time to time under the form of a bull, which Avatars they, the priests, claimed that they only could discover. The Egyptians, highly esteeming24 endurance and passionate25 vigor26, readily accepted the animal pre-eminent in these things as the abiding27 place and expression of their god. The Child Jesus, the token of a better faith, was fittingly brought, therefore, to Egypt’s Temple of Apis. Thus the Light and Immortality28 confronted that typified grossly at Memphis,[316] and the incarnations that were as false as they were offensive, were brought face to face with the Incarnation sung by the angels. The devotees at the fanes of Memphis degraded man by preferring the beast. He that made man a little lower than the angels first, afterward29 exalted30 him to sonship by appearing garbed31 in the likeness32 of a man. Christ, at Memphis, was to do what Moses did at Sinai.”
“I do not comprehend these words!”
“As Moses ground the golden image worshiped by Israel to powder, so Christ came to overthrow33 and blot34 out of the world every vestige35 of the religions or believings that exalts36 the animal and degrades the spiritual in man. He heralded37 the age of gold and fire.”
“And was Apis overthrown38 by the child?”
“Not immediately; that is not the way of Him who knows no haste; but in His own good time its fall came. Egypt, hoar with deep thinkings on the master problems of life, death, eternity39, did much in distant times to color and express the beliefs of all peoples. It became a school of religious as well as the theater of some of their greatest, bloodiest40 conflicts. Let me recall some of the steps. First, I’ll begin with the revival41 of the true faith under Moses, which was the revival of escape, the only way to preserve God’s people from utter defilement42. Thou hast read in thy Holy writings how the conflict began between the king and Israel’s leader:
And Pharaoh called for Moses and for Aaron, and said, Go ye, sacrifice to your God in the land.
And Moses said, It is not meet so to do; for we shall sacrifice the abomination of the Egyptians to the Lord our God: lo, shall we sacrifice the abomination of[317] the Egyptians before their eyes, and will they not stone us?
We will go three days journey into the wilderness43, and sacrifice to the Lord our God, as he shall command us.”
“Why was Moses so anxious to get away so far!”
“I’ll show thee; that was then a mystery, now explained. Egypt worshiped a bull devoutly44; the Israelites were commanded to sacrifice to God a red heifer. The color, red, was an antetype of the saving blood to be shed on red Calvary. Moses, methinks, desired to get away that he might reveal this sacred mystery, so far as he discerned it, to those to whom it was sent. Follow me now with pious45, frank heart. The Israelites antagonized the customs of Egypt sharply by offering before God the finer, weaker animal, and now, girl, as I read of Mary and her child waiting about Memphis, I discern the past and that present meeting. It seems to me that He who thundered to Pharaoh ‘let my people go’ r?appears in the form of the child, the pitying shepherd, seeking the lost sheep amid earth’s offscourings. More, as I think of Mary, the beautiful outcast, following the fortunes of her Divine Child down into that dark land, and also remember how His blood finally crimsoned46 her life, I recall the red heifer offered on Israel’s ancient altars. Mary, for the world’s sake, through her maternity47, was laid on the altar.”
“Father Adolphus, you dazzle and yet convince me. How wonderful all this seems!”
“I see the Holy Child in Egypt, the building nation of earth, as the founder48 of a new order of building. Now follow me, child. After the garden and the wilds, where primitive49 man abode50, there came the Tabernacle[318] and Temple. When man enters into the benign51 influences of social life, he begins building a house to shelter and seclude52 his own. When he takes God or a god into his society he builds a temple. If there be growth and culture he decorates his buildings, hideously53 at first, ?sthetically after practice. Presently he becomes a scientific builder and a philosopher. Then to him life is all building. He grasps the thought that he is the architect of himself, of his character, of his future. If his religious life is deepened he expresses all his philosophy, all his aspirations54 in monuments and temples. Moses and Solomon, in tabernacle and temple, but repeated the deeds of Egypt. But Egypt built under the sun, the patriarchs under the Spirit. Egypt had done its best, reached the end of its resources, having filled the land from the Delta55 to the cataracts56 of the Nile with pyramidial monument and august fanes. But building under the sun, in the light of nature only, was building in the dark, at least half the time. Christ, the architect of all that is enduring, confronted the achievements of those ancients as a merciful destroyer. He came to them to turn and overturn that, after the ruins, their mind be turned to a building upon and with the precious living Corner-Stone! Try to remember all this. Christianity is on the eve of a new building age. The crusades are ended. Now for religious palaces! But these in turn will be thrust aside, that all may give themselves to build souls up for eternity!”
“I am dazzled good father, indeed; but oh, I can not remember all these things! I’m like a child in my love for stories, and I can re-tell such to my mother, as I can not these deeper things you utter.”
[319]
“I forgot, child. But we priests preach by habit everywhere!”
“Tell me more of Mary and Joseph and Jesus. Were the Egyptians kind to them?”
“As kind as the followers57 of the Pharaohs to the descendants of Joseph! No more. There was no more room in Egypt for Jesus at His coming than there was among His own people. But the God of Moses, ever the living God, though opposed, may never be thwarted58 nor killed!”
“Oh, now do not tell me these things, too deep for me; just tell me the simple story of the sojourn59 in that strange land.”
“So be it, girl. If I digress, recall me. They say that the Holy Family found in that land a few to accept them kindly. One such was a robber, who, happening upon them, was at first about to do them violence; but he was restrained by the demeanor60 of the saintly mother, and his heart was all changed toward compassion61 of the little company. Instead of robbing, he gave them a temporary home in his mountain retreat. It is said that he was the one to whom the child of Mary, long after, while dying on the cross, companion in death with that same robber, gave repentance62, with the promise of Paradise.”
“How good and natural!”
“Then there’s another legend. It is that Mary and her loved ones were met in that strange country by one of the world’s pilgrims of pilgrims—a gipsy, who was a sorceress. There’s a charming little dialogue, part in prose and part in verse, all about that meeting, which I have here. I’ll read it. The sorceress begins chanting:
[320]
Gipsy—I come, I come from the land of the sun,
From the dim, dim past of the far-off dawn;
The waif of the world, the froth of the sea,
Mary—God give thee grace and forgive thee thy sins.
Ye are outcasts here in a flight of fright!
But the mother charms and my heart say come.
Ye may come; shall come to my gipsy’s home.
“‘The gipsy, Zingarella, took the babe in her arms, but then suddenly broke forth65 into a mournful chant, as she held the hand of the infant:
‘Here’s a cradle song, and a tear and a moan;
Here’s a crown of thorns and a cross, when grown.
Here’s a vale of blood and a black, black night.
Here’s a flocking world and a rising light.’
“‘And then suddenly falling upon her knees, the gipsy asked alms; but this time, as never before, with both palms extended and craving66 neither silver nor gold, but eternal life. It was granted.’”
“Oh, father Adolphus, I’ll never forget this story.”
“Forget not, either, its simple lesson; the gospel comes to the very waifs of life, and so there is help for the sinning, wherever found, in the Holy Child; encouragement to all holy longings67 in the meanest breast of the meanest woman, once within that circle, all radiant with the beautiful virtues68 of that Saviour’s mother.”
“Surely, I’ll treasure this lesson, which is both balm and heart’s ease.”
“I must go now, so must thou. I’ll send at noon to[321] the Reservoir, another parchment. Let one of the lads meet the messenger. It will be suitable for reading to thy mother, Rizpah. Be not so soon over-hopeful. We must proceed with her slowly. Those most needing the light will curse it if, coming too suddenly, it chance to dazzle. Israel still goes down all unconsciously to Egypt for gods, and the spectacle of man changing the invisible down, down, continues everywhere. Slowly, we who would be faithful, must raise up His only true presentment. We must allure69 after us, with all wisdom and tenderness, those we would win, while striving ourselves to rise toward Divine ideals ever beyond and above us. God bless my little missionary70.”
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1
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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relics
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| [pl.］n.遗物，遗迹，遗产；遗体，尸骸 | |
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3
amalgamated
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| v.（使）（金属）汞齐化( amalgamate的过去式和过去分词 )；（使）合并；联合；结合 | |
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narrative
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| n.叙述，故事；adj.叙事的，故事体的 | |
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credence
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| n.信用，祭器台，供桌，凭证 | |
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6
authenticated
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| v.证明是真实的、可靠的或有效的( authenticate的过去式和过去分词 )；鉴定，使生效 | |
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ardent
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| adj.热情的，热烈的，强烈的，烈性的 | |
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consort
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| v.相伴；结交 | |
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subsist
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| vi.生存，存在，供养 | |
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wilt
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| v.(使)植物凋谢或枯萎；(指人)疲倦，衰弱 | |
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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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12
abide
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| vi.遵守；坚持；vt.忍受 | |
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13
celebrated
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| adj.有名的，声誉卓著的 | |
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pointed
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| adj.尖的，直截了当的 | |
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miraculous
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| adj.像奇迹一样的，不可思议的 | |
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16
impelled
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| v.推动、推进或敦促某人做某事( impel的过去式和过去分词 ) | |
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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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pathos
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| n.哀婉，悲怆 | |
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alas
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| int.唉(表示悲伤、忧愁、恐惧等) | |
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20
placating
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| v.安抚，抚慰，使平静( placate的现在分词 ) | |
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21
homage
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| n.尊敬，敬意，崇敬 | |
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calf
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| n.小牛，犊，幼仔，小牛皮 | |
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manifestation
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| n.表现形式；表明；现象 | |
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esteeming
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| v.尊敬( esteem的现在分词 )；敬重；认为；以为 | |
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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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vigor
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| n.活力，精力，元气 | |
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27
abiding
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| adj.永久的，持久的，不变的 | |
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28
immortality
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| n.不死，不朽 | |
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afterward
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| adv.后来；以后 | |
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30
exalted
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| adj.(地位等)高的，崇高的；尊贵的，高尚的 | |
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31
garbed
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| v.（尤指某类人穿的特定）服装，衣服，制服( garb的过去式和过去分词 ) | |
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32
likeness
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| n.相像，相似（之处） | |
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overthrow
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| v.推翻，打倒，颠覆；n.推翻，瓦解，颠覆 | |
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blot
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| vt.弄脏（用吸墨纸）吸干；n.污点，污渍 | |
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vestige
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| n.痕迹，遗迹，残余 | |
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36
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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heralded
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| v.预示( herald的过去式和过去分词 )；宣布（好或重要） | |
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38
overthrown
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| adj. 打翻的，推倒的，倾覆的 动词overthrow的过去分词 | |
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39
eternity
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| n.不朽，来世；永恒，无穷 | |
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40
bloodiest
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| adj.血污的( bloody的最高级 )；流血的；屠杀的；残忍的 | |
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41
revival
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| n.复兴，复苏，（精力、活力等的）重振 | |
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42
defilement
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| n.弄脏，污辱，污秽 | |
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43
wilderness
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| n.杳无人烟的一片陆地、水等，荒漠 | |
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44
devoutly
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| adv.虔诚地，虔敬地，衷心地 | |
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45
pious
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| adj.虔诚的；道貌岸然的 | |
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46
crimsoned
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| 变为深红色（crimson的过去式与过去分词形式） | |
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47
maternity
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| n.母性，母道，妇产科病房；adj.孕妇的，母性的 | |
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48
Founder
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| n.创始者，缔造者 | |
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49
primitive
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| adj.原始的；简单的；n.原(始)人，原始事物 | |
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50
abode
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| n.住处，住所 | |
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51
benign
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| adj.善良的，慈祥的；良性的，无危险的 | |
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52
seclude
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| vi.使隔离，使孤立，使隐退 | |
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53
hideously
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| adv.可怕地，非常讨厌地 | |
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54
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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55
delta
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| n.（流的）角洲 | |
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56
cataracts
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| n.大瀑布( cataract的名词复数 )；白内障 | |
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57
followers
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| 追随者( follower的名词复数 )； 用户； 契据的附面； 从动件 | |
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58
thwarted
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| 阻挠( thwart的过去式和过去分词 )； 使受挫折； 挫败； 横过 | |
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59
sojourn
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| v./n.旅居，寄居；逗留 | |
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60
demeanor
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| n.行为；风度 | |
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61
compassion
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| n.同情，怜悯 | |
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repentance
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| n.懊悔 | |
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63
clan
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| n.氏族，部落，宗族，家族，宗派 | |
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64
lodge
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| v.临时住宿，寄宿，寄存，容纳；n.传达室，小旅馆 | |
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65
forth
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| adv.向前；向外，往外 | |
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66
craving
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| n.渴望,热望 | |
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67
longings
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| 渴望，盼望( longing的名词复数 ) | |
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68
virtues
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| 美德( virtue的名词复数 )； 德行； 优点； 长处 | |
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69
allure
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| n.诱惑力，魅力；vt.诱惑，引诱，吸引 | |
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70
missionary
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| adj.教会的，传教(士)的；n.传教士 | |
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71
anguish
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| n.(尤指心灵上的)极度痛苦，烦恼 | |
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