“My soul doth magnify the Lord.... He hath put down princes from their thrones, and exalted8 them of low degree.”—Mary.
The daughter of Sir Charleroy found a home and a mother with Dorothea Woelfkin, the widowed parent of her affianced. What manner of woman the latter was may be readily inferred from the character of her beloved and only son, Cornelius. It sufficeth to say, mother and son were in all things wonderfully alike.
“Miriamne, I’ve called to ask, if we get the consent of my mother, that you attend a conclave11 of knights13, to be secretly held, after Moslem14 prayers this evening.”
“Where?”
“And why do they meet?”
“An eloquent16 Hospitaler, lately returned from a[499] long mission, is to address the companions and their friends.”
“A Hospitaler; what’s his name?”
“Ah, there it is; the question all ask, and none can answer! He has given full tokens of his right to confidence, but declines, for reasons which he says are most pious17, to reveal himself further than that he is a Knight12 Hospitaler of Rhodes.”
“Even so.”
“My father knew such a man, whom he called ‘silver-tongued.’”
“This man is as eloquent as Apollos.”
“We met such an one, and were with him for a time. We left him here, on our journey from Acre to Bozrah.”
“A proof it must be as I’ve suspected; the Hospitaler is one of the new Grail-Knights!” exclaimed Cornelius.
“And he is here? I must hear him again. The words he spoke21 to me in Gethsemane have followed me night and day since. He made the journey of Mary and Christ, by way of Kedron, to the cross, seem like a present reality; a path typical of the one before every child of God. I saw it all then, but have been unable since to find it. Oh, I burn with desire to have the ‘silver-tongued’ guide me to that pathway again.”
At the appointed time the twain sought the house of Christian Phebe, and found it wrapped in gloom; the only sign of life without being a man garbed22 as a camel[500] driver, standing23 guard at the door. Cornelius whispered to Miriamne, “He’s a knight—the warden24.” The young man gave the watchman a secret signal; the latter communicated through a little gated window, with those within, and quickly the door swung open, admitting Woelfkin and his companion. Within were light and cheerfulness contrasting with the gloom without. A goodly company was already assembled, chiefly made up of Crusaders, but now unharnessed. The faces of the pilgrim soldiers betokened25 a change within. They betokened spirits subdued26, but not crushed; hearts having surrendered ambition for devastating27 conquest, to welcome a finer hope. There were few things about the place suggestive of war, and many suggestive of peace. At one end of the room stood a desk, in shape much like an altar. It was draped with a Templar banner, and to its side were fastened a sword, bent28 in the shape of a sickle29, and two spears forming a cross, supporting a cup; the latter was in form the same as the cup of the Passion.
“There is something about this place that recalls the chapel30 of the Palestineans, in London, Cornelius.”
“Well, you and I were there; now we are here. In that the two places have likeness,” pleasantly responded the maiden31’s escort.
Miriamne’s eyes wandered from object to object, as if seeking proof of, her assertion, and her companion followed her gaze with a glance about the place, which finally rested, as his glances were wont32, on the eyes of Miriamne.
“Oh, the devoutness33, the peace, the fellowship!” she exclaimed.
Just then there was a movement: a number of the[501] men present arose; a hailing sign, significant to the initiated34, was given by some, while simultaneously35 a slight applause passed around the room:
“’Tis he,” whispered Miriamne.
“Your Hospitaler?”
“Yes.”
The knights all stood and sang in subdued voices, a psalm36 of hope. “The movement of the melody suggests pilgrims climbing a hill.” At least, so the maiden said its movement seemed to her.
When the psalm was finished, the knights resumed their seats and the Hospitaler, without preliminary, at once addressed them:
“Knights of Christ, few and often in hiding, I would remind ye that no plan of God is futile37, and that His cause has no backward movement.
“A dream of conquest, restoration and glory came over all followers38 of the cross. The dream had within it a hope of a holy land in Christian possession, and all the children of earth getting from it the story of the true faith. Then there was to come, we believed, the golden age, in which all mankind in sweet charity’s glorious fellowship should go forward.
“Nature, man’s mother, prays in a million mournful voices for that golden day; and God, man’s eternal and loving Father, works by countless39 invincible40 agencies to cause its full dawning. We Crusaders gave our lives by thousands for our faith, but we seemed to have done little beside change the name of this land from Philistine41 to Palestine. One, to be sure, is softer to the ear than the other, but to the heart both names bring the same miserable42 thoughts. Yet there was more than this attained43. Ye remember how our cavalier soldiers[502] expressed their chivalric44 impulses in honoring that queen of women, Our Lady? Like the rising of sun at midnight, came the conviction to Christian Europe when at its worst, socially, that reform must begin by purifying the homes of the people, by exalting45 all home life. To do this, the mothers who bare and nurture46 the fruits of the home, as well as making them for weal or for woe9 what they are, must needs be exalted by right as well as by fitness to their queenship. Every knight’s praise of Mary was an avowal47 of faith; his faith that woman could be, should be, what his imagination pictured Mary to have been.
“The knightly48 Christians49 were among the first to be moved by the belief that that was a monstrous50 blight51, a heresy52 toward God and nature which regarded the finer sex as necessities or luxuries. Impressed by reverence53 for Mary, the banded soldiers of the cross began to feel their mission to be not only the recovery of the dead, but also of the living from infidel dominion55; hence, each Crusade banner came as a sunburst to those, who, under the spell of gross passion, were enslaving their natural co-partners.
“Men, while the harem ideal stands, while woman is impotent because uncrowned, our lofty hopes can not bear fruit nor will our labors56 be ended!”
Miriamne glowed with delight, and raised her hand impressively and nodded toward Cornelius. He only saw the motion and easily interpreted it as meaning, “There, that’s what I felt, but could not express.”
The speaker continued: “God said it is not good that the man should be alone; time that resolves all[503] mysteries, and experience which transmutes59 to gold all the rubbish of guess and experiment, has irrevocably declared that man cannot be to his fullness, in a state of solitary60 grandeur61. He and the woman go up or down together; and, whether a seraph62 or a serpent leads her, the man by inclination63 or by force is sure to follow her footsteps.
“We Crusaders had a glimpse of the truth, but lost it to follow an ignis fatuus. Yet, in this land, we confronted the harem with the home ruled by one queenly wife and mother. The world, beholding64 the contrast begins to believe, as never before, in the supremacy65, over all institutions, of that one where, under Eden’s covenant66 charters, purity and mother-love mold the race in the name of sole and patient love. The Saracens paraded their houris, their concubines, and their slaves as the proofs of their prowess; but the Christians challenged the array by the quality of their possessions, commencing with their women of God’s blood royal, and ascending67 to each revered68 personage, from love’s companions, to Mary, to Jesus. He that nobly deals with the one by his side will find her putting on a glory that will brighten the luster69 of his kingliness, and bringing forth70 to him those having the power to grasp and mold the destinies of coming years. Listeners, mark me; there is a lesson profound in the record of the strugglings with each other of Rebecca’s twins before their birth. Indeed, each being begins his career within the life that gives him life.
“Who will say, with assurance, that all of life lies within the reach of any man of himself? Nay71, be it said, rather, that she who first carries, then leads, then inspires, as she only can, her sons and daughters, is the[504] one who lays her gentle hands, with resistless power, upon the keys of all futures72. It is the mother who impresses the prophecy of what is to be on the heart of the infant, before the event finds place upon the deathless page which records deeds done.”
Again applause interrupted.
The Hospitaler continued, as attention was given anew:
“That profoundest of ancient teachers, Plato, enunciated73 at least a half-truth or truth’s shadow, in his doctrine74 of the pre?xistence of souls, though, as our church understands it, it pronounces the teaching heretical. Be that as it may, this much assuredly is true: if each man has not been on earth before, his present existence being the repetition of a prior one, his intuitions, vague recollections out of a past forgotten in a former death, surely there is none who is not the fruit of his parents. He is largely what they made him, and of the twain that beget75, I affirm that the mother wields76 the ruling influence in the life and character of the begotten77. I believe men perpetuate78 their worst traits through their posterity79, easily and more persistently80 than do women theirs. In the giant of the human pair brawn81 and muscle predominate, and these, if depraved, feed every evil passion, giving each power to run with virulence82 from sire to son. The woman, formed by finer conceptions to be an angel, may fall to sinning and let weakness take the place of gentleness. So be it; yet even then her weaknesses and her sinnings, constantly repugnant to her nature as God framed it, antagonistic83 to the refinement84 that is native, ebb85 and die along the shores of her being’s course. She more naturally and more forcefully transmits her good than she does her evil, as[505] a general rule. They have in fable-lore a tradition that the mythical86 goddess of love, Venus, wore a resplendent girdle, the sight of which made every beholder87 love the wearer. Let me give present force to the legend by affirming that every true woman, girded with the virtues88 that it is her duty and her privilege to wear, is an object, among all earthly beings, superlatively, entrancingly beautiful—next after Christ, God’s best gift to man.”
Cornelius now plucked the corner of Miriamne’s pepulum. It was a lover’s restless, questioning act. Being a man, trained as men, he was naturally inclined to doubt the speaker and to join in secret ridicule89, that substitute for gainsaying90 when arguments are utterly91 lacking; but being a lover, he was so far doubtful as to his old creeds92 concerning women, as to be ready to be led. Miriamne turned toward her lover with a smile lightened by eyes which glowed. Hers was not the smile of a girl flatly complacent93 in an effort to be very agreeable. She believed; the love she had for the man at her side was consecrated94 first to truth. Her will was that of a blade of steel—yielding, serviceable; but still elastic95 or firm, as need be and as its highest purposes required. She smiled, but the smile mounting to her brightening eyes, left her fine forehead, a very temple of thought, all placid96. The smile and the glance routed all doubts from the young man’s mind. She to him was a Venus, and more, a saint. She wore the invisible girdle of which the knight had spoken, and the youth felt its winning power. Another proof that the best advocate of a woman is a woman; and of her worth, the best argument an example.
[506]
“I know full well that some sneer98 and carp on woman’s weakness, having recourse to Eden for argument. To these I reply: The enemy assailed99 not the weaker, but the stronger first, and exhibited masterly generalship in seeking to overcome the citadel100 that would insure the greatest loss, the most complete victory. And note how long and arduous101 his siege of Eve; then remember how quickly Adam fell. Crush the woman’s heart, ruin her faith, degrade her body, and then, with this work completed, we are ready to ring down the curtain over the end of the tragedy of a wrecked102 world. When men hold women to their hearts, their manhood is enlarged and their queens become their angels, bearing a ‘grail’ that catches for both the choice things of heaven. But when a man turns his strength against a woman, she ceases to be his charming, alluring103 helpmate. He has brawn, and she, not having that, puts on that cunning which is the natural arm of the weaker. When the honey-suckle turns to poison-ivy, or the dove to a fox, then weep; but when woman lays aside the entrancings of her moral beauty to enter a desperate strife104 with armed cunning, let men go mad over their queens become witches. I tell you, hearers, when men become demons105 women will give themselves to sorcery. I speak not of spiritual possession, but of human deflowering. Shall our queens be uncrowned, disrobed, degraded? No, no, Satan alone could say ‘yea.’”
“We knights revere54 the sign of the cross because the world’s Savior died thereon; it will be well for us to revere womankind because it was given to woman, not to man, to co?perate with God in bringing that Savior[507] to the world. A woman bore him with crucial pains, as each of us was borne, before He bore the cross. And reverently107 I say it, companions, woman’s cross is ever set, and all the earth is her Calvary. I can not but see, as must you who think, that all this pain to her has in God’s great plan some vicarious element, some blessing108 for mankind. We Christians pray for the second coming of Jesus, the Jews wait and weep for the dawn of a day of salvation109, the Mohammedans, like hosts of the Pagans, in every clime, are longing110 for some golden day; better than the present. This universal longing is a prophecy of good to come. I can not believe that the All-Father would suffer this universal and intuitive longing to end in disappointment and mockery. He is too good for that. By this longing I see standing out, less dimly, and yet dimly enough to be by many unseen, some sublime111, prophetic hints. Read sacred Writ112. Wherever therein you discern a prophetic character, emblem113 of Christ, forerunner114 of the golden age, you will find not far from him, as his partner and help, fittingly a woman!
“From the first it was so. Adam the first appeared, and a woman was his partner, helpmate and more. He fell. A way of recovery was provided for him, but it was the woman who was given to bring forth the One whose heel was to crush the head of the author of humanity’s great catastrophe115. Then came the second Adam—Immanuel. At his advent116 the chief figure, next after God the chief instrument in His bringing in, by His side along the years in all helpful ministries117, a woman, Mary, the beautiful, the perfect, the ideal of women.
“Again and again we have puzzled over the records,[508] wondering why Matthew traced the genealogy118 of Jesus along the male line only, through David and Jacob to Abraham the father of the faithful, and that Luke traced that genealogy through Mary and her father, Heli. But there’s method most wise in the records. Matthew wrote for the Jews, Luke for the Gentiles. The hint is herein given that when the Gentiles are fully10 gathered in, woman will be recognized in the ultimate religion, that knows neither race nor sex. As in the royal line which gave man a Savior, as in a queenly line having for man, society and home—the emblem of heaven expressed on earth—blessing and saving powers.”
The knight closed with an appeal for the continuance of the revival119 of the chivalrous120 spirit toward woman, saying:
“It matters little what becomes of the dust of the pious dead; the past is secure, and Deity121 guards till the resurrection all tombs in His own unfrustrated way, but it matters much how we treat the living! That is a puerile122 piety123 which is ready to die to defend from foes124 that can not harm inanimate ashes that appeal for no favor, while suffering, willingly, living bodies encompassing125 bleeding hearts, to continue amid untold126 agonies, their whole existence one long appeal for succor127! Christian knights, on with your new crusade, and may the golden age come grandly in, its fruits—love, joy, and peace in every clime, to every race, to every man, woman, and child!”
The speaker sat down; there was a moment of deep silence, followed by an outburst of approving acclamations.
Then ensued a hum of voices, the assembly breaking[509] up into little groups, one and another attempting each to prove his loyalty128, his piety or his good sense to the man next to him, by certifying129 his belief in the knight’s words.
Miriamne, half unconscious of her surroundings, exclaimed:
“Oh, will not some one tell me how to begin?”
“Can I aid my Miriamne?” asked her lover.
“I don’t know; perhaps. But that Grail Knight with the silver tongue sees, in his soul, what I would reach. When he speaks my feet take wings. I can not tell you what or how it all is. He speaks and I see, as Moses in the mount, the outline of the tabernacle of God that is to be with men.”
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1
cyclone
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| n.旋风，龙卷风 | |
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impending
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| a.imminent, about to come or happen | |
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admonish
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| v.训戒；警告；劝告 | |
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Christian
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| adj.基督教徒的；n.基督教徒 | |
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avert
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| v.防止，避免；转移(目光、注意力等) | |
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professed
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| 公开声称的，伪称的，已立誓信教的 | |
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disciples
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| n.信徒( disciple的名词复数 )；门徒；耶稣的信徒；（尤指）耶稣十二门徒之一 | |
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8
exalted
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| adj.(地位等)高的，崇高的；尊贵的，高尚的 | |
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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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fully
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| adv.完全地，全部地，彻底地；充分地 | |
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conclave
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| n.秘密会议，红衣主教团 | |
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knight
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| n.骑士，武士；爵士 | |
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knights
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| 骑士； （中古时代的）武士( knight的名词复数 )； 骑士； 爵士； （国际象棋中）马 | |
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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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aged
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| adj.年老的，陈年的 | |
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eloquent
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| adj.雄辩的，口才流利的；明白显示出的 | |
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pious
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| adj.虔诚的；道貌岸然的 | |
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streaks
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| n.（与周围有所不同的）条纹( streak的名词复数 )；（通常指不好的）特征（倾向）；（不断经历成功或失败的）一段时期v.快速移动( streak的第三人称单数 )；使布满条纹 | |
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penetrate
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| v.透(渗)入；刺入，刺穿；洞察，了解 | |
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aloof
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| adj.远离的；冷淡的，漠不关心的 | |
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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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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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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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warden
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| n.监察员，监狱长，看守人，监护人 | |
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betokened
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| v.预示，表示( betoken的过去式和过去分词 ) | |
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subdued
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| adj. 屈服的，柔和的，减弱的 动词subdue的过去式和过去分词 | |
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devastating
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| adj.毁灭性的，令人震惊的，强有力的 | |
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bent
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| n.爱好，癖好；adj.弯的；决心的，一心的 | |
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sickle
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| n.镰刀 | |
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chapel
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| n.小教堂，殡仪馆 | |
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maiden
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| n.少女，处女；adj.未婚的，纯洁的，无经验的 | |
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wont
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| adj.习惯于；v.习惯；n.习惯 | |
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devoutness
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| 朝拜 | |
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initiated
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| n. 创始人 adj. 新加入的 vt. 开始，创始，启蒙，介绍加入 | |
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simultaneously
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| adv.同时发生地，同时进行地 | |
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psalm
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| n.赞美诗，圣诗 | |
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futile
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| adj.无效的，无用的，无希望的 | |
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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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countless
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| adj.无数的，多得不计其数的 | |
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invincible
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| adj.不可征服的，难以制服的 | |
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philistine
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| n.庸俗的人；adj.市侩的，庸俗的 | |
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miserable
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| adj.悲惨的，痛苦的；可怜的，糟糕的 | |
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attained
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| （通常经过努力）实现( attain的过去式和过去分词 )； 达到； 获得； 达到（某年龄、水平、状况） | |
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chivalric
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| 有武士气概的，有武士风范的 | |
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exalting
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| a.令人激动的，令人喜悦的 | |
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nurture
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| n.养育，照顾，教育；滋养，营养品；vt.养育，给与营养物，教养，扶持 | |
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47
avowal
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| n.公开宣称，坦白承认 | |
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48
knightly
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| adj. 骑士般的 adv. 骑士般地 | |
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Christians
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| n.基督教徒( Christian的名词复数 ) | |
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50
monstrous
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| adj.巨大的；恐怖的；可耻的，丢脸的 | |
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51
blight
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| n.枯萎病；造成破坏的因素；vt.破坏，摧残 | |
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52
heresy
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| n.异端邪说；异教 | |
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53
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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54
revere
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| vt.尊崇，崇敬，敬畏 | |
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dominion
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| n.统治，管辖，支配权；领土，版图 | |
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labors
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| v.努力争取(for)( labor的第三人称单数 )；苦干；详细分析；（指引擎）缓慢而困难地运转 | |
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57
murmur
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| n.低语，低声的怨言；v.低语，低声而言 | |
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auditors
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| n.审计员，稽核员( auditor的名词复数 )；（大学课程的）旁听生 | |
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59
transmutes
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| v.使变形，使变质，把…变成…( transmute的第三人称单数 ) | |
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60
solitary
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| adj.孤独的，独立的，荒凉的；n.隐士 | |
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61
grandeur
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| n.伟大，崇高，宏伟，庄严，豪华 | |
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62
seraph
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| n.六翼天使 | |
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63
inclination
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| n.倾斜；点头；弯腰；斜坡；倾度；倾向；爱好 | |
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64
beholding
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| v.看，注视( behold的现在分词 )；瞧；看呀；（叙述中用于引出某人意外的出现）哎哟 | |
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65
supremacy
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| n.至上；至高权力 | |
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66
covenant
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| n.盟约，契约；v.订盟约 | |
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67
ascending
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| adj.上升的，向上的 | |
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68
revered
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| v.崇敬，尊崇，敬畏( revere的过去式和过去分词 ) | |
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69
luster
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| n.光辉；光泽，光亮；荣誉 | |
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70
forth
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| adv.向前；向外，往外 | |
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71
nay
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| adv.不；n.反对票，投反对票者 | |
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72
futures
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| n.期货，期货交易 | |
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73
enunciated
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| v.（清晰地）发音( enunciate的过去式和过去分词 )；确切地说明 | |
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74
doctrine
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| n.教义；主义；学说 | |
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75
beget
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| v.引起；产生 | |
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76
wields
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| 手持着使用（武器、工具等）( wield的第三人称单数 )； 具有； 运用（权力）； 施加（影响） | |
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77
begotten
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| v.为…之生父( beget的过去分词 )；产生，引起 | |
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78
perpetuate
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| v.使永存，使永记不忘 | |
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79
posterity
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| n.后裔，子孙，后代 | |
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80
persistently
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| ad.坚持地；固执地 | |
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81
brawn
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| n.体力 | |
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82
virulence
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| n.毒力，毒性；病毒性；致病力 | |
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83
antagonistic
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| adj.敌对的 | |
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84
refinement
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| n.文雅；高尚；精美；精制；精炼 | |
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ebb
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| vi.衰退，减退；n.处于低潮，处于衰退状态 | |
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86
mythical
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| adj.神话的；虚构的；想像的 | |
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beholder
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| n.观看者，旁观者 | |
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88
virtues
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| 美德( virtue的名词复数 )； 德行； 优点； 长处 | |
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89
ridicule
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| v.讥讽，挖苦；n.嘲弄 | |
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90
gainsaying
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| v.否认，反驳( gainsay的现在分词 ) | |
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utterly
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| adv.完全地，绝对地 | |
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creeds
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| （尤指宗教）信条，教条( creed的名词复数 ) | |
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complacent
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| adj.自满的；自鸣得意的 | |
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consecrated
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| adj.神圣的，被视为神圣的v.把…奉为神圣，给…祝圣( consecrate的过去式和过去分词 )；奉献 | |
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95
elastic
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| n.橡皮圈，松紧带；adj.有弹性的；灵活的 | |
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placid
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| adj.安静的，平和的 | |
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orator
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| n.演说者，演讲者，雄辩家 | |
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98
sneer
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| v.轻蔑；嘲笑；n.嘲笑，讥讽的言语 | |
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99
assailed
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| v.攻击( assail的过去式和过去分词 )；困扰；质问；毅然应对 | |
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100
citadel
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| n.城堡；堡垒；避难所 | |
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101
arduous
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| adj.艰苦的，费力的，陡峭的 | |
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102
wrecked
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| adj.失事的，遇难的 | |
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103
alluring
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| adj.吸引人的，迷人的 | |
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104
strife
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| n.争吵，冲突，倾轧，竞争 | |
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105
demons
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| n.恶人( demon的名词复数 )；恶魔；精力过人的人；邪念 | |
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subsided
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| v.（土地）下陷（因在地下采矿）( subside的过去式和过去分词 )；减弱；下降至较低或正常水平；一下子坐在椅子等上 | |
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107
reverently
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| adv.虔诚地 | |
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108
blessing
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| n.祈神赐福；祷告；祝福，祝愿 | |
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109
salvation
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| n.（尤指基督）救世，超度，拯救，解困 | |
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110
longing
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| n.（for）渴望 | |
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111
sublime
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| adj.崇高的，伟大的；极度的，不顾后果的 | |
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112
writ
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| n.命令状，书面命令 | |
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113
emblem
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| n.象征，标志；徽章 | |
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114
forerunner
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| n.前身，先驱（者），预兆，祖先 | |
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115
catastrophe
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| n.大灾难，大祸 | |
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116
advent
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| n.(重要事件等的)到来，来临 | |
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117
ministries
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| （政府的）部( ministry的名词复数 )； 神职； 牧师职位； 神职任期 | |
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118
genealogy
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| n.家系，宗谱 | |
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119
revival
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| n.复兴，复苏，（精力、活力等的）重振 | |
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120
chivalrous
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| adj.武士精神的；对女人彬彬有礼的 | |
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121
deity
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| n.神，神性；被奉若神明的人(或物) | |
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122
puerile
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| adj.幼稚的，儿童的 | |
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123
piety
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| n.虔诚，虔敬 | |
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124
foes
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| 敌人，仇敌( foe的名词复数 ) | |
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125
encompassing
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| v.围绕( encompass的现在分词 )；包围；包含；包括 | |
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126
untold
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| adj.数不清的，无数的 | |
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127
succor
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| n.援助，帮助；v.给予帮助 | |
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128
loyalty
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| n.忠诚，忠心 | |
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129
certifying
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| （尤指书面）证明( certify的现在分词 )； 发证书给…； 证明（某人）患有精神病； 颁发（或授予）专业合格证书 | |
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