And those Arcadian scenes....
Vain wish! Those days were never! airy dreams
Sat for the picture, and the poet’s hand
Grant it; I still must envy them an age
That favored such a dream; in days like these
That to suppose a scene where she presides
Is tramontane, and stumbles all belief.”
—Young.
“The glory of the Lord came from the way of the east, ... and the earth shined with His glory. Thou son of man show the house to the house of Israel, that they may be ashamed of their iniquities3, and let them measure the pattern.”—Ezekiel, xliii.
“My Cornelius once said I might expend4 the fortune coming from my grandfather, Harrimai, as I chose.”
“Why, that’s so without my saying. I did not court your grandfather, nor his ownings, and have gotten affluence5 beyond the wildest dreams of a lover in Miriamne’s self.”
“I think the old church on the hill is smiling day by day, more and more.”
“I’ve noted6 the improvement, and it assures me our[549] hearers are growing. A meanly kept sanctuary7, witnesses of starved worshipers. Some churches might be called stables for all-devouring, nothing-giving, lean kine.”
“I’d like to be brought to confession8; question me!”
“Question? I can not doubt either Miriamne or her doings; to question, one must doubt.”
“Sir Courtly! But I’ll flank your courtesy; I’ve purchased and furbished up the old ecclesiastical pile.”
“Churchman forever! We’ll have no Rector.”
“No Rector? No sermons? No congregation?”
“We’ll have a multitude, if we can get into the place the God-shine; that brightens and draws ever.”
“Allurement by light! A new device. Are we to have a tryst10 where lotus-dreamers may take sun-baths?”
“Curiosity, too proud to question directly, travels around with banterings.”
“Confession compels pardon and counsel. I’ll give both. The restored sanctuary is to be the capitol of our fraternity, the ‘Sisters of Bethany.’”
“Capitol? Are you inviting12 the Sultan to take your homes and your heads? A capitol sounds like politics, revolution and things governmental.”
“There is to be war and a revolution; our munitions13 are to be solely14 moral agencies; our aim, to revolve15 the world around toward Paradisiacal days. I’d have parting streams flow out from Bethany to water the earth, and sing anew the jubilant strains of Pison, Gihon, Hiddekel and Euphrates.”
[550]
“Arcadia! Alas16, how sad such dreams, because so impossible to realize. The Arcadians, so charming in the poet’s pictures, were, in fact, very warlike, very loutish17, very human.”
“Say not that what has been must always be. Moses, at a time when Israel was at its lowest dip, received of God a pattern of the Tabernacle. The God of Moses is unchangeable. I’ve gotten from Him a pattern, also.”
“And now I question, as you wish!”
“The old sanctuary is to be a ‘Temple of Allegory.’ We shall attempt therein to picture the finest truths by symbols that shall make them tangible18 and irresistible19.”
“A splendid ambition! Possess me of your intricacies of canon and catechism. I’d accept them.”
“You overlook our simplicity20 by expecting complexity21. We shall not walk like ghosts, hampered22 by the grave-clothes of the dead, though august forms. Seven words, enough for each day of the round week, are our whole profession: ‘Humanity toward humanity, with godliness toward God.’”
As they conversed23, they walked toward the old sanctuary at the suburbs of Bethany, and now were drawing near it.
“Behold, Miriamne, the Hospitaler; yonder.”
“But has he ecclesiastical authority so to do?”
“The same authority that these growing shrubs26 and vines have to make the place beautiful. See, I’ve pierced the walls of the grim pile, wherever I could, to make a window. The Hospitaler is to take them for a theme.”
“Windows for themes?”
[551]
“He is able; and understands by them that we’d have let into musty beliefs floods of sweet light.”
“The knights are singing!”
“Yes, the Grail song, ‘Faint though pursuing;’ the dedication27 has commenced.”
The words sung recited the grail quest; but its chorus, a simple one, was much the same as that sung at the May-day festivities on a former occasion. The people gathered, heartily28 joined in the chorus. When the singing ceased, the Knight25, in his usual abrupt29 manner, began addressing the assembly:
“The beloved young missioners have undertaken, by means of their handiwork here, to strikingly present the noblest truths, and they have taken a step in the right direction. Love for the pictorial30, manifest especially in children, grows with growth; those adult needing and seeking, as they grow, finer, grander symbols. Our Divine Lord, who ‘knew men’ and ‘knew what was in man,’ did not rebuke31, but rather utilized32 this taste of man, by teaching the profoundest things of His Kingdom by means of it. He came as close as close could be to the very core of human life, as it was or to all time will be. While He might have navigated33 Galilee in a palatial34 barge35, borne over be-flowered waves by perfumed breezes and golden wings, with the aureoled spirits, ‘who do excel in strength,’ by thousands, to escort Him, He chose rather to journey in an all-winning humility36, borrowing, as He had need, the old boat of some poor Tiberian fisherman. He might have entered Jerusalem, that last time, in an Elijah-like chariot, dazzling the city with splendors37 surpassing those that the rapt John beheld38 on Patmos; but the King of Glory, seeking to be the King of all men, elected in that supreme39 moment to get near to men by approaching the august courts of Herod and Caiphas, and the commons as well, on an ass—an humble40 beast, and borrowed at that. All this allegorized the condescension41 and sympathy of Jehovah. The universe is full of patterns! The books of Nature, Revelation, and Providence42, having a common authority, are constant in the use of pictured truth. Nature gives us the dawning of light and the marshaling[552] of order out of darkness and chaos43. There is the low earth, the high firmament44, ripe summer going down into the winding45 sheets of winter and up to the resurrections of spring. Twig46, flower, seed, forest; insect that creeps, and bird that flies; the speck-life moved, and the behemoth; the atom and the planet-system—waning and growing, dying and living, from formlessness to beauty, from time to eternity47! Then take the inspired picture-history: Eden’s fall, Egyptian captivity48, the Red Sea passage, the wilderness49, the manna by the way, the rest by the Mount of the Law, the entrance to the Promised Land. Lastly, the Incarnate50 One, an eternal symbol, the realization51 and fulfillment of all preceding. ‘Which things are an allegory,’ exclaimed Paul, with a sweeping52 back-look. The three books present to the thoughtful pictured banners innumerable, to wave him onward53. This temple is dedicated54 to the purpose of pointing to these pictures. Fitly the ‘angels of the mount’ have determined55 to make prominent the beautiful, patient, modest Mary, Mother of Jesus. And to study her intelligently or profitably, it is necessary to know her not only as an historical personage, but as one in the cavalcade56 of symbolism unfolded by Sacred Writ57 and by Nature. She passes by, herself every way unique, the exemplar of God to those aspiring58 after gentle, devout59 girlhood, pure and wise maiden60-life, constant wifehood, and patient, consecrated61, and influential62 motherhood. Turn again to the Divine Word, the beacon63 of the ages, the history of Providence, the solver of life’s problems. It is made up of an entrancing array of symbols, types, prophetic dramas, and gorgeously constructed visions, constantly representing or dextrously pointing, by countless64 trophies65 and allegories, to its Ideal and Darling, Mary’s Son, who ‘spoke66 as man never spake, yet who without a parable67 spake nothing.’ Though the literary ages are strewn with long winrows of dead books, no work of man long surviving the mutations of time, God’s picturesque68 handiwork, the inspired volume, as potently69 molds the thoughts, charms the affections and quickens the hopes of our race with its tokens, types, idyls and illustration as it did when the earth was younger by far than it is now. It is a living fountain, not only giving, but retaining its immortality71! It abides72 because it masterfully deals with the things that pertain74 to the wonderland of the[553] soul. How necessary its methods is at once apparent to any one who considers, discerningly, man as a complex union of spirit and matter; wonderful forever, but ‘very good,’ since the All Holy, Great High Priest performed the nuptial75 ceremony of that union. If there could be found a being able to reason, as a man, who had not within himself this unity76, and who had never experienced its phenomena77, such would at once combat the possibility of its existence. Even those so organized, and momentarily realizing the jointure of the God-like spirit with the earthly body, the higher condescending78 to and communing with the inferior, the inferior at times over-persuading, dominating and utterly79 shipwrecking its great spiritual co-partner, are compelled to admit the whole as being a fact without parallel, alike inscrutable and bewildering. A life-time of profoundest introspection can carry the greatest mind, herein, only to the confines of new wonders. But the interest in the study of the unwritten, unvoiced language of symbolisms by which the wonderfully united twain, soul and body, confer and commune with each other deepens with the study. What a fine, expressive80, rapid, exact, exalted81 language that must be! To each well understood; without their arcana unknown, unheard, incomprehensible. And it is of necessity all symbol, natural, intuitive, without a single arbitrary sign! This sign-language acts by symbol in the royal temple of memory and imagination. And so again we perceive the representative, picturesque or typical is the medium of the fine, the deep and the lofty in expressing truth. This is the soul’s language, by which it communes with whatever else there is in man, through which it receives the songs of Heaven, and the august or tender messages of the Spirit, out of the deathless land.
“When this sphere of ours was rolling swiftly onward through the shadows of night, as well as swiftly downward through darker shadows of sin, Divine love said ‘Let there be light.’ Then the hosts of heaven saw at Bethlehem a mother and babe marking the place of world-dawn, unfolding the design of Deity83 to effect redemption by touching84 the race of man at infancy85; the most effective because the most plastic point; through motherhood the most influential because the tenderest instrumentality. The never-to-be-forgotten spectacle thrilled, with a new ecstasy86, the beings of[554] glory whose every throb87 of life is joy. They tracked the heavens about with light as they sped out to keep abreast88 the fleeing earth and shout over Bethlehem, ‘Glad tidings! Glad tidings!’ They saw Eden restored through the advent89 of a new, pure home; they saw a mystic covenant90 between God and man typified in the child begotten91 of a human mother in conjunction with the Eternal Father. By this there seemed to be an attesting92 that humanity was to be raised to Divine favor; there also was a symbol showing the value of law; for through the incarnation, Deity, in the form of a babe, became submissive to law administered by a mortal mother.
“He is blind who can not see in all these things God’s purpose to elect some of His creatures to be His co-laborers in the choicest co-operations, and also to be exemplars of what He does and would do. These things being so, we do well to learn the alphabet of His goodness from His elect heroes, heroines and saints; and I proclaim to-day my innermost belief in Christ as the argument, logic93 and fruit of God’s love; but, at the same time, I praise, as one enravished, the character of her who was God’s poem, God’s peroration94! We now proclaim this temple dedicated to the purposes of showing forth95 the things I have spoken.”
The Hospitaler abruptly96 ceased his address, as he began it. There were other services consisting of psalm-singing and prayers, and the service was ended.
As the congregation dispersed97, the young missioner, Cornelius, exclaimed: “Miriamne, the Hospitaler has awakened98 me as from sleep by God’s truth. Oh, the heavens are not as full of shining stars as God’s truth is full of beauty! It seems strange that men like myself, and wiser, are so long in bringing these things to their minds. You, my dear little mystic, are my interpreter.
“It’s just as I told you, wife. We must go in pairs. In the Egyptian mythologies99, Osiris had his Isis, Amen-Ra his Maut, and Kneph his Sate100. Thank God I have my adolescent other self!”
[555]
“I, a woman, help you? My sex is honored by the praise. Are they worthy101 of all they need? Is it madness to seek to gather all women having gifts and needs into a helped and helping102 fraternity whose creed103 is a fine example? If I help Cornelius, cannot a peerless one like Mary help all?”
“Pardon the thought, but one word haunts me—idolatry!”
“Impossible! We all need soul company, and have room within for such. We must have an inner population of real heroines and heroes or be filled with ghosts and myths. The empty soul, eaten up with self-worship, goes mad; the myth-possessed becomes an idolater. If we harbor the God-like, keeping the highest place for Deity, our inner selves will be no hideous105 chambers106 of imagery, but a counterpart of heaven.”
“But some have fallen into putting Mary before Jesus, and so we’ve seen the advent of Mariolatry.”
“But this only, and surely, here I know, no friend of the Divine Son can dethrone Him by honoring her, aright; indeed, as He, Himself, did. It was of Him she spoke when exclaiming: ‘My soul doth rejoice in God my Savior!’ Can one truly honor Him and despise and ignore the woman who gave Him human birth? Can one have His mind and forget her for whom love was uppermost to Him in His supreme last hours? Can one honor her aright, and yet dethrone the Son whom she enthroned? She bore Him, then lived for Him. She honored herself in bearing Him, and was His mother, His teacher and His disciple107. He revered109 her, she worshiped Him. Awed110 by His augustness, she was yet conscious of an ownership of[556] His greatness; believing in His divinity, she yet enjoyed the nearness to Him of a mother.”
“I can not but believe that she is a queen, indeed, high among the glorified111 who reign112 with God! I question again: Who ever did, or could, become heretic or carnal by sincerely revering113 the peerless woman whom Christ enthroned on His heart?”
“I know at least that the fathers at imperial and pagan Rome placed a representation of Mary in their Pantheon when public policy made it an imperative114 necessity to overthrow115 the influence of the lewd116, fanciful and ungodly ideals that had been set up therein,” responded Cornelius.
“The world is a Pantheon full of corrupt117 ideas. Let us raise high the choice ones God has sent us—But see, yonder is the wife of a poor old Druse camel-driver. She was once a sinner in the streets of Jerusalem. Now she is a Sister of Bethany, allured118 to goodness by our Temple’s allegories!”
“Only such. No; all of that! One woman; a lost one? How little to man; how much to God! Had nothing else been done, heaven would have been set singing, as ever, over a sinner’s return. That’s reward enough for all we’ve attempted.”
“Now I’m interested, indeed!”
“Well you may be, when you hear all. We’ve here one once a harem beauty, who, having lost her power to fascinate, was committing her life to that hag-cunning belonging to old women who supplement their decaying power by wickedness, fox-like and serpentine120.”
“The old, old story; yet I thank God if her life be sweetened.”
[557]
“Hers is a strange story.”
“May I know it?”
“Yes; it is, as I’ve gathered it in scraps121, a sad romance. She was born of Georgian parents, among the mountains of Armenia, and gifted, in her youth, as are most of those of her sex in that country, with unusual personal beauty. She early attracted the attention of the monsters who dealt in human flesh, and a Georgian noble unrighteously claiming her family as his serfs, bartered122 away Nourahmal to merchants seeking recruits for Mameluke harems. She became, in time, part of the retinue123 of a sheik by the name of Azrael, a desperate adventurer, who, on account of his blood-deeds, was called by his followers124 the ‘Angel of Death,’ His luxurious126 and desperate way of living justified127 his claim to Turkish extraction; his adroitness128 and avidity for intrigue129 stamped him as a Mameluke.”
“Nourahmal? Azrael? Why, these must be the same of whom I’ve heard Sir Charleroy speak?” queried130 Cornelius.
“The same!”
“She comes out of the past as one from the dead!”
“And her story is a series of strange events. It is as follows: Azrael suspected her of having abetted131 the escape of my father and Ichabod, therefore determined to kill her. She gained a temporary respite132 through having saved her master’s life from an assassin plotting to supplant133 him; though she periled134 her own in so doing.
“As Azrael awaited her recovery from the wounds she had suffered in his behalf, he devised another scheme which he hoped would compass his favorite’s destruction[558] and his own elevation135. He was ambitious to be Sherif of Mecca. To attain136 that honor he saw he must needs do something to enhance his popularity greatly with his Mohammedan followers, and so conceived the plan of getting into his power, Harrimai of the Jews and Adolphus of the Christians138. His purpose was to rack those two leaders into apostasy139 and the betrayal of their followers. Had he succeeded, the event would have been crushing to Jews and Christians east of Jordan. He promised Nourahmal her freedom and restoration to her Georgian home if she aided him in his design; though he did not disclose his purpose to her beyond that of securing the presence of Von Gombard and Harrimai in his camp. She felt that there was some malign140, hidden purpose in her master’s breast, but deemed it expedient141, at the outset, to seem to co-operate in his plan.”
“But how was the sheik using his strategy against Nourahmal?”
“As a fiend! He, having no conception of a friendship between a man and a woman that was pure and free from intrigue, suspected the relations between his favorite and Ichabod. He thought the two only needed the opportunity to precipitate142 into perfidy143. He laid his plan darkly, and, leaving a trusty follower125 to carry it out, hastened forward to Mecca.”
“But surely, Nourahmal was not what he thought her!”
“No; though training her as a plastic child, he judged she was what he had tried to make her; at her worst she was. But let me continue. The assault on my parents and Ichabod, on the road between Gerash and Bozrah, was the opening of the drama. The plan then was to[559] seize Rizpah, and under pretense144 of negotiating for her ransom145, inveigle146 Harrimai into the hands of Azrael’s followers. Nourahmal was to aid in this by affecting tears, pleading for pity and suggesting the sending for the girl’s father.”
“What besetments perilous148 we pass through, all unknown to us! Harrimai and your parents, to their death, never suspected the devices worked against them!”
“Nor dreamed that a harem favorite, a mere149 girl, and an utter stranger to them, was their good angel!”
“Good angel! How?”
“She witnessed the assault from behind a sequestering150 wall, in company with a follower of the sheik, commissioned to kill her instantly if she faltered151 in the part appointed her. This infernal guard was also charged to insinuate152 into her mind the feasibility of elopement with Ichabod. If she could be compromised, Azrael knew he could justify153 her death to those who remembered her heroic defense154 of himself. That was to follow as soon as she had done her part in inveigling155 Harrimai to Azrael’s camp.”
“A demonstration156 of a personal devil, Miriamne.”
“I’d say rather of an overruling God.”
“Cornelius anticipates me. When she saw Ichabod fall, a sudden desire for liberty for herself and to help the imperiled Rizpah, prompted her to drive a dagger158 into the heart of her guard and cry, ‘Rescuers come!’ That cry drove the remnants of the assailers of Sir Charleroy to sudden flight. She asserted to the fugitives159 that Laconic160, the new runner, just passing, had[560] slain161 her guard, and so allayed162 suspicion until opportunity of escape came. She soon made her way to Bozrah, where she found among the Christians a temporary home. From thence she drifted into Jerusalem.”
“’Twas strange she did not turn toward Gerash.”
“I said as much to her, but desire to get as far as possible from Azrael, and as near as possible to the Holy City, of which Ichabod had so glowingly spoken to her, determined her course; besides that, Ichabod being dead, Gerash was a strange place to her—Jerusalem seemed to her, she said, near heaven.”
“Had she only known it, she was near heaven in Bozrah, being near Von Gombard.”
“Her story weaves a chaplet for his tomb to-day; for now it appears that from Nourahmal the old priest foreknew the intention of those Saracens, who assailed163 the city that day I was with him. Though they designed capturing him to put him on the rack, he rushed into the conflict, crying, ‘Kill the foe164 with kindness!’ The assault would have been fatal to Bozrah, too, had not the leader of one of the invading bands ordered a retreat, just at the point of victory. This was indirectly165 Nourahmal’s work; for that leader had been won by her to esteem166 Christians far enough to be unwilling167 to murder them, though not adverse168 to plundering169 them. That was a great improvement in a Mohammedan.”
“And Nourahmal knows from you that you are Sir Charleroy’s daughter?”
“Yes, by that I won her confidence. Indeed, she began this confidence at first, by saying, ‘I love you, because you so remind me, angel of the mount, of a Christian137 knight, who was the dear friend of the only pure and unselfish man I knew in all my youth! Such[561] words led to questions and explanations. The rest you know.”
“And you have allured, comforted and enlightened her?”
“By God’s help, I have. I have told her of the universal sisterhood, of all women, who take as their exemplar the worthy mother of the One who proclaimed the universal brotherhood170 of man. This knowledge is her joy and inspiration. When I am with her, she never tires of hearing of the ‘Queen of David’s House,’ the mother of mothers.”
“But how have you allured her hither, Miriamne?”
“You have questioned curiously171 with your eyes, at least, concerning those gated alcoves173 and curtained balconies in our Temple of Allegory. They helped her!”
“Since you say they are not ‘Confessionals,’ as I call them, tell me what they are?”
“‘Rock clefts’ our sisterhood calls them; some are doors to little adjacent chapels174; some are quiet resting places, where, in impressive solitude175, souls in prayer may find the mountain manna, for which the Savior sought in many a lone176 night-watching; and some are places where are presented, under entrancing symbols, exalting177 truths.”
“Words have failed to turn the world to faith: may signs do better.”
“I’ve put truth into visible form, that they who get it here may learn that truth thus is only up to its full might. I’d have my followers believe in visible, not phantom178, truth; so believing, truth will not be a ghostly proclamation, the toy of the mind, but a force moving hands and hearts!”
[562]
“And you have met Nourahmal’s case?”
“Yes; fully73 in what we call the ‘Lover’s Bower179,’ yonder. Remember she has been the victim of mock love, from first to last.”
“The ‘Lover’s Bower’?”
“Behold the trophy180 and the bower! There is Nourahmal, now rapturously contemplating181 the picture of Joseph putting the ring of espousal on the hand of the Virgin182 Mary.”
“Nourahmal? That gray-haired, hard-faced woman, holding the hand of a charming girl?”
“That is Nourahmal; the younger woman is Beulah, her grand-daughter; they two are almost inseparable now.”
“An oleander by a limestone183 cliff! And so she takes her station by a scene of betrothal184, forgetting that hymen’s altars can be fired by youth alone!”
“The world says so; but yet a disappointed life may sometimes learn why it has been a failure, by studying the ashes of time gone in the light of quickened memories.”
“What finds Nourahmal there?”
“Golden lessons. First for her grand-daughter, her idol104. She never tires of saying before yon picture to that maiden now her charge: ‘My flower, my lamb, be always as pure as the espoused185 of Joseph, and you will be a jewel which your husband, if he be a true man, will ever proudly wear on as his heart. My flower, my lamb, no woman should leave all for any man, unless she is certain of finding in him father, mother, brother, sister, companion, as Mary found in Joseph!’”
“But how did these things bless Nourahmal herself?”
[563]
“Love counterfeited186, blasted her life. She believed that it was only gross passion masquerading in attractive, delusive187 colors. So believing, it was difficult to tell her of the Love of God so she could realize its wealth. Love was only great selfishness, excited and persistent188, to her mind. It was something to teach her that the genuine affection was utterly otherwise; in fact the foundation and crown of all the noblest sentiments implanted by God in His choicest creations.
“I have sought to allegorize here, true affection in all its perfection. It seems to be fitting to do so, for my ideal queen was ruled by it. She never could have loved to the depths she did, as a mother, if she had not had within her being all the possibilities of woman’s love. And in a rightly balanced woman love is all-impressive, all-controlling; with her worship is loving and loving is worship. Here I shall seek to refine that sentiment in the hearts of my sisters until each becomes an evangel in its behalf. Then mankind will understand the wealth a woman bestows189 on the man that wins her. There is nothing in her career that surpasses it, except that sovereign act wherein she lays herself a convert on God’s altar. I am seeking to exalt82 this sacred act, the loving of the gentler sex, until all men, brought to revere108 it as they ought, shall become true knights; until society shall be of one mind in crying traitor190 to every man that contemns191 it in wedlock192, and ready to lash193 naked around the world every betrayer who awakens194 it in innocency195 to lead it astray.”
“I can only again exclaim, oh! how full of flowers and honey is my Miriamne’s creed and gospel!”
“And the churchman so exclaims because I’ve put love where God put it, at the front of religion’s cohorts![564] Can there be a religion worth the name that does not masterfully meet the requirements of the relations most sacred between human beings?”
As she spoke she led her husband under the splendid painting of Joseph espousing196 Mary, toward the entrance of the bower, remarking: “This vestibule, from the Roman word Vesta, Goddess of Purity, is suggestive. Rome placed Vesta among the household gods, and was wont197 to have an altar at every outer door. If Purity guard the door, Light and Love will dwell within. See the laurel, emblem198 of victory, as the ancients put it by Purity’s altar; so do I. Love, when pure, is all-victorious!”
“Miriamne, these old truths seem to me very charming as you now present them; but can Nourahmal and others like her enter into their meaning?”
“A pious199 saint of our church says that the star which guided to Bethlehem finally sank into a spring, where it may be yet seen by women if they be pure.”
As they thus communed he passed through an arched doorway200, and was admitted to a grand court, three sides of which were inclosed by the temple and two of its wings, the fourth side hedged by palms, vine-interlaced. The sky was the roof, the carpet the floor of that country. Just in front of the palm-hedge, on a grassy201 hillock, conspicuous202 beyond all else, was a colossal203 stone face. It seemed as if it had emerged from the earth, bald of all life—desolation expressed in mute stone.
“Astarte here!” exclaimed Cornelius.
“Yes; that’s part of my Bashan inheritance, from Kunawat, the land of Job.”
“A woman and a devil beset147 him; (the two are in this[565] face, methinks). Its hideousness204, as its import, seems inappropriate in Love’s Bower.”
“Yes, ’tis hideous now, though once the face had beauty. It is not futile205 for young-love to remember that time gouges206 deformity into beautifulness, nor for all to remember how the Kings of the East in Moses’ time overthrew207 the Rephaim, the fallen giant followers of the goddess. The East is the home of light, and light is fateful to evil lives. Where are the Astarte-devotees now?”
As the man listened his eyes wandered to the place where the palm grove208 came up against the temple wing, and there he observed a purling ribband of water.
“Cornelius sees my poem of silver. It comes from a grove of cedars209 and sharon roses, out of a spring in the bosom210 of a hill. Look the other way. It passes under the alcove172, under the temple wall; a short, dark passage brings it to liberty, ending in the Virgin’s Pool of Kidron. The sun allures211 it up to the clouds at last. But listen; it sings as it runs!”
“I hear many blending melodies.”
“Do you see that canopied212 dais? There the instructor213, or preacher if you will, stands. The stream passes near it, getting impulse by a fall; true love is speeded when it runs by truth. That’s my lesson. Then there are ?olian harps214 this side and that of the dark alcove, the latter the type of the tomb.”
“But why?”
“True love has music both sides of the grave.”
“Mystic!”
“Interpreter, say.”
“But I hear the songs of birds?”
“There they are, this side the dark exit: but in a[566] cage, supported above the current by an hour-glass and sickle215.”
“Yes; but it’s a grim truth that love’s joy notes here are caged, hampered and transitory. The hour-glass and sickle are, when those notes are sung, ever.
“Look to the West.”
“I look, and see nothing but the picture of a sunset.”
“Yes, and that curtains the ‘Rest of the Aged’ in our temple.”
“But whither am I led by these words?”
“Led to look toward sunset, for morning, by faith. You remember the Christ was never old; neither are they who draw their life from Him. The ‘Ancient of Days’ not only has, but gives, eternal youth. Oh, there were young men at His sepulcher217; yet those angels could count their years by centuries! Let the hour-glass make record and the sickle reap; the passion flower recalls a vernal life, where the oldest saints are the youngest, where all existence is growth, refreshment218, glory, exultation219! There, love is law and law is love, and to love is to live and to live is to love. We get a breath of this life here as we enter the vicinage of the immortal70 pair, Jesus and Mary; and we get a distant view of the whole from the mountains of the gospel.”
“I believe, and yet sometimes start back at the question, ‘What if, after all, at the end almost of eternities there come monotony, decadence220, satiety—death?’ Next after hell, and nigh as horrible, is annihilation; and worst of all, eternal existence with nothing for which to strive—a living death!”
[567]
“They say, that in Egypt, a palm bowed to give shade to the mother, Mary; while the aspen refused to her any comfort. Then Christ blessed the palm and it became the fruitful evergreen221, while the aspen leaf is fated to the end of time by constant tremblings to betoken222 the agues of a cursed life. But, under the sun in submission223, our aspen lives are turned to palms! We, having His life, need never tremble at death, for we shall ever throb with a loving like His.”
“But there are many conditions and needs to womankind. Let us speak of these, since the present is hers, the future God’s.”
“The knights vainly tried swords; my King promised to draw all men to Himself. You told me how Sir Galahad, the pure knight, had made, about the Holy Grail, when he found it, a chest of precious stones and gold. Now, I’ve found the virgin pattern of perfection, representative of the human-like beating heart of God. Here I’ve set her, exalted her. This shall be her golden precious palace. Though dead, here shall be presented in the grandeur224 of her character, the sweetness of her power. By and by, it may come about that all mankind akin225, shall make it the chief duty of Church and State, to care, with a loyal tenderness, for all women, all children, from first and last; that not one such shall be left miserable226. That will be the world obeying the Crucified’s, ‘Behold thy mother.’”
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1
delirium
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| n. 神智昏迷,说胡话;极度兴奋 | |
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2
virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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3
iniquities
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| n.邪恶( iniquity的名词复数 )；极不公正 | |
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4
expend
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| vt.花费，消费，消耗 | |
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5
affluence
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| n.充裕，富足 | |
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6
noted
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| adj.著名的，知名的 | |
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sanctuary
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| n.圣所，圣堂，寺庙；禁猎区，保护区 | |
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confession
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| n.自白，供认，承认 | |
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bishop
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| n.主教，（国际象棋）象 | |
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10
tryst
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| n.约会；v.与…幽会 | |
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11
shredded
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| shred的过去式和过去分词 | |
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12
inviting
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| adj.诱人的，引人注目的 | |
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13
munitions
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| n.军火，弹药；v.供应…军需品 | |
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14
solely
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| adv.仅仅，唯一地 | |
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15
revolve
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| vi.(使)旋转；循环出现 | |
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16
alas
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| int.唉(表示悲伤、忧愁、恐惧等) | |
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17
loutish
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| adj.粗鲁的 | |
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18
tangible
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| adj.有形的，可触摸的，确凿的，实际的 | |
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19
irresistible
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| adj.非常诱人的，无法拒绝的，无法抗拒的 | |
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20
simplicity
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| n.简单，简易；朴素；直率，单纯 | |
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21
complexity
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| n.复杂(性)，复杂的事物 | |
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22
hampered
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| 妨碍，束缚，限制( hamper的过去式和过去分词 ) | |
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23
conversed
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| v.交谈，谈话( converse的过去式 ) | |
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24
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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knight
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| n.骑士，武士；爵士 | |
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shrubs
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| 灌木( shrub的名词复数 ) | |
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27
dedication
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| n.奉献，献身，致力，题献，献辞 | |
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heartily
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| adv.衷心地，诚恳地，十分，很 | |
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29
abrupt
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| adj.突然的，意外的；唐突的，鲁莽的 | |
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30
pictorial
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| adj.绘画的；图片的；n．画报 | |
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31
rebuke
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| v.指责，非难，斥责 [反]praise | |
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32
utilized
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| v.利用，使用( utilize的过去式和过去分词 ) | |
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33
navigated
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| v.给（船舶、飞机等）引航，导航( navigate的过去式和过去分词 )；（从海上、空中等）横越；横渡；飞跃 | |
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34
palatial
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| adj.宫殿般的，宏伟的 | |
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35
barge
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| n.平底载货船，驳船 | |
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36
humility
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| n.谦逊，谦恭 | |
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37
splendors
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| n.华丽( splendor的名词复数 )；壮丽；光辉；显赫 | |
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38
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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39
supreme
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| adj.极度的，最重要的；至高的，最高的 | |
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40
humble
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| adj.谦卑的，恭顺的；地位低下的；v.降低，贬低 | |
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41
condescension
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| n.自以为高人一等，贬低(别人) | |
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42
providence
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| n.深谋远虑，天道，天意；远见；节约；上帝 | |
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43
chaos
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| n.混乱，无秩序 | |
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44
firmament
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| n.苍穹；最高层 | |
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45
winding
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| n.绕，缠，绕组，线圈 | |
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46
twig
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| n.小树枝，嫩枝；v.理解 | |
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47
eternity
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| n.不朽，来世；永恒，无穷 | |
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48
captivity
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| n.囚禁；被俘；束缚 | |
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49
wilderness
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| n.杳无人烟的一片陆地、水等，荒漠 | |
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50
incarnate
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| adj.化身的，人体化的，肉色的 | |
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51
realization
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| n.实现；认识到，深刻了解 | |
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52
sweeping
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| adj.范围广大的，一扫无遗的 | |
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53
onward
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| adj.向前的，前进的；adv.向前，前进，在先 | |
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54
dedicated
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| adj.一心一意的；献身的；热诚的 | |
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55
determined
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| adj.坚定的；有决心的 | |
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56
cavalcade
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| n.车队等的行列 | |
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57
writ
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| n.命令状，书面命令 | |
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58
aspiring
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| adj.有志气的；有抱负的；高耸的v.渴望；追求 | |
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59
devout
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| adj.虔诚的，虔敬的，衷心的 (n.devoutness) | |
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60
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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61
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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62
influential
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| adj.有影响的，有权势的 | |
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63
beacon
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| n.烽火，（警告用的）闪火灯，灯塔 | |
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64
countless
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| adj.无数的，多得不计其数的 | |
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65
trophies
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| n.（为竞赛获胜者颁发的）奖品( trophy的名词复数 )；奖杯；（尤指狩猎或战争中获得的）纪念品；（用于比赛或赛跑名称）奖 | |
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66
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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67
parable
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| n.寓言，比喻 | |
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68
picturesque
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| adj.美丽如画的，（语言）生动的，绘声绘色的 | |
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69
potently
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70
immortal
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| adj.不朽的；永生的，不死的；神的 | |
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71
immortality
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| n.不死，不朽 | |
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72
abides
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| 容忍( abide的第三人称单数 )； 等候； 逗留； 停留 | |
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73
fully
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| adv.完全地，全部地，彻底地；充分地 | |
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74
pertain
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| v.(to)附属，从属；关于；有关；适合，相称 | |
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75
nuptial
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| adj.婚姻的，婚礼的 | |
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76
unity
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| n.团结，联合，统一；和睦，协调 | |
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77
phenomena
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| n.现象 | |
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78
condescending
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| adj.谦逊的,故意屈尊的 | |
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79
utterly
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| adv.完全地，绝对地 | |
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80
expressive
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| adj.表现的，表达…的，富于表情的 | |
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81
exalted
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| adj.(地位等)高的，崇高的；尊贵的，高尚的 | |
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82
exalt
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| v.赞扬，歌颂，晋升，提升 | |
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83
deity
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| n.神，神性；被奉若神明的人(或物) | |
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84
touching
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| adj.动人的，使人感伤的 | |
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85
infancy
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| n.婴儿期；幼年期；初期 | |
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86
ecstasy
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| n.狂喜，心醉神怡，入迷 | |
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87
throb
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| v.震颤，颤动；(急速强烈地)跳动，搏动 | |
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88
abreast
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| adv.并排地；跟上(时代)的步伐，与…并进地 | |
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89
advent
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| n.(重要事件等的)到来，来临 | |
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90
covenant
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| n.盟约，契约；v.订盟约 | |
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91
begotten
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| v.为…之生父( beget的过去分词 )；产生，引起 | |
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92
attesting
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| v.证明( attest的现在分词 )；证实；声称…属实；使宣誓 | |
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93
logic
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| n.逻辑(学)；逻辑性 | |
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94
peroration
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| n.（演说等之）结论 | |
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forth
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| adv.向前；向外，往外 | |
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96
abruptly
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| adv.突然地，出其不意地 | |
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97
dispersed
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| adj. 被驱散的, 被分散的, 散布的 | |
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98
awakened
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| v.（使）醒( awaken的过去式和过去分词 )；（使）觉醒；弄醒；（使）意识到 | |
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99
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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100
sate
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| v.使充分满足 | |
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101
worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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102
helping
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| n.食物的一份&adj.帮助人的，辅助的 | |
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103
creed
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| n.信条；信念，纲领 | |
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104
idol
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| n.偶像，红人，宠儿 | |
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105
hideous
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| adj.丑陋的，可憎的，可怕的，恐怖的 | |
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106
chambers
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| n.房间( chamber的名词复数 )；（议会的）议院；卧室；会议厅 | |
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107
disciple
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| n.信徒，门徒，追随者 | |
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108
revere
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| vt.尊崇，崇敬，敬畏 | |
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109
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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110
awed
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| adj.充满敬畏的，表示敬畏的v.使敬畏，使惊惧( awe的过去式和过去分词 ) | |
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111
glorified
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| 美其名的，变荣耀的 | |
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112
reign
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| n.统治时期，统治，支配，盛行；v.占优势 | |
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113
revering
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| v.崇敬，尊崇，敬畏( revere的现在分词 ) | |
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114
imperative
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| n.命令，需要；规则；祈使语气；adj.强制的；紧急的 | |
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115
overthrow
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| v.推翻，打倒，颠覆；n.推翻，瓦解，颠覆 | |
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116
lewd
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| adj.淫荡的 | |
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117
corrupt
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| v.贿赂，收买；adj.腐败的，贪污的 | |
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118
allured
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| 诱引，吸引( allure的过去式和过去分词 ) | |
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119
scarlet
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| n.深红色，绯红色，红衣；adj.绯红色的 | |
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120
serpentine
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| adj.蜿蜒的，弯曲的 | |
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121
scraps
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| 油渣 | |
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122
bartered
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| v.作物物交换，以货换货( barter的过去式和过去分词 ) | |
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123
retinue
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| n.侍从；随员 | |
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124
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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125
follower
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| n.跟随者；随员；门徒；信徒 | |
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126
luxurious
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| adj.精美而昂贵的；豪华的 | |
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127
justified
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| a.正当的，有理的 | |
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128
adroitness
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129
intrigue
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| vt.激起兴趣，迷住；vi.耍阴谋；n.阴谋，密谋 | |
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130
queried
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| v.质疑，对…表示疑问( query的过去式和过去分词 )；询问 | |
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131
abetted
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| v.教唆（犯罪）( abet的过去式和过去分词 )；煽动；怂恿；支持 | |
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132
respite
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| n.休息，中止，暂缓 | |
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133
supplant
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| vt.排挤；取代 | |
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134
periled
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| 置…于危险中（peril的过去式与过去分词形式） | |
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135
elevation
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| n.高度；海拔；高地；上升；提高 | |
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136
attain
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| vt.达到，获得，完成 | |
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137
Christian
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| adj.基督教徒的；n.基督教徒 | |
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138
Christians
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| n.基督教徒( Christian的名词复数 ) | |
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139
apostasy
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| n.背教，脱党 | |
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140
malign
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| adj.有害的；恶性的；恶意的；v.诽谤，诬蔑 | |
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141
expedient
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| adj.有用的，有利的；n.紧急的办法，权宜之计 | |
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142
precipitate
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| adj.突如其来的；vt.使突然发生；n.沉淀物 | |
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143
perfidy
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| n.背信弃义，不忠贞 | |
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144
pretense
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| n.矫饰，做作，借口 | |
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145
ransom
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| n.赎金，赎身；v.赎回，解救 | |
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146
inveigle
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| v.诱骗 | |
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147
beset
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| v.镶嵌；困扰，包围 | |
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148
perilous
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| adj.危险的，冒险的 | |
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149
mere
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| adj.纯粹的；仅仅，只不过 | |
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150
sequestering
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| v.使隔绝，使隔离( sequester的现在分词 )；扣押 | |
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151
faltered
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| （嗓音）颤抖( falter的过去式和过去分词 )； 支吾其词； 蹒跚； 摇晃 | |
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152
insinuate
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| vt.含沙射影地说，暗示 | |
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153
justify
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| vt.证明…正当(或有理)，为…辩护 | |
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154
defense
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| n.防御，保卫；[pl.]防务工事；辩护，答辩 | |
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155
inveigling
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| v.诱骗，引诱( inveigle的现在分词 ) | |
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156
demonstration
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| n.表明，示范，论证，示威 | |
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157
chagrin
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| n.懊恼；气愤；委屈 | |
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158
dagger
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| n.匕首，短剑，剑号 | |
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159
fugitives
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| n.亡命者，逃命者( fugitive的名词复数 ) | |
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160
laconic
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| adj.简洁的；精练的 | |
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161
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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162
allayed
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| v.减轻，缓和( allay的过去式和过去分词 ) | |
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163
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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164
foe
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| n.敌人，仇敌 | |
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165
indirectly
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| adv.间接地，不直接了当地 | |
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166
esteem
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| n.尊敬，尊重；vt.尊重，敬重；把…看作 | |
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167
unwilling
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| adj.不情愿的 | |
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168
adverse
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| adj.不利的；有害的；敌对的，不友好的 | |
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169
plundering
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| 掠夺，抢劫( plunder的现在分词 ) | |
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170
brotherhood
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| n.兄弟般的关系，手中情谊 | |
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171
curiously
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| adv.有求知欲地；好问地；奇特地 | |
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172
alcove
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| n.凹室 | |
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173
alcoves
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| n.凹室( alcove的名词复数 )；（花园）凉亭；僻静处；壁龛 | |
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174
chapels
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| n.小教堂， （医院、监狱等的）附属礼拜堂( chapel的名词复数 )；（在小教堂和附属礼拜堂举行的）礼拜仪式 | |
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175
solitude
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| n. 孤独; 独居,荒僻之地,幽静的地方 | |
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176
lone
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| adj.孤寂的，单独的；唯一的 | |
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177
exalting
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| a.令人激动的，令人喜悦的 | |
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178
phantom
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| n.幻影，虚位，幽灵；adj.错觉的，幻影的，幽灵的 | |
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179
bower
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| n.凉亭，树荫下凉快之处；闺房；v.荫蔽 | |
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180
trophy
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| n.优胜旗，奖品，奖杯，战胜品，纪念品 | |
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181
contemplating
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| 深思，细想，仔细考虑( contemplate的现在分词 )； 注视，凝视； 考虑接受（发生某事的可能性）； 深思熟虑，沉思，苦思冥想 | |
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182
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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183
limestone
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| n.石灰石 | |
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184
betrothal
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| n. 婚约, 订婚 | |
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185
espoused
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| v.（决定）支持，拥护（目标、主张等）( espouse的过去式和过去分词 ) | |
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186
counterfeited
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| v.仿制，造假( counterfeit的过去分词 ) | |
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187
delusive
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| adj.欺骗的，妄想的 | |
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188
persistent
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| adj.坚持不懈的，执意的；持续的 | |
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189
bestows
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| 赠给，授予( bestow的第三人称单数 ) | |
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190
traitor
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| n.叛徒，卖国贼 | |
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191
contemns
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| v.侮辱，蔑视( contemn的第三人称单数 ) | |
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192
wedlock
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| n.婚姻，已婚状态 | |
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193
lash
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| v.系牢；鞭打；猛烈抨击；n.鞭打；眼睫毛 | |
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194
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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195
innocency
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| 无罪，洁白 | |
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196
espousing
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| v.（决定）支持，拥护（目标、主张等）( espouse的现在分词 ) | |
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197
wont
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| adj.习惯于；v.习惯；n.习惯 | |
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198
emblem
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| n.象征，标志；徽章 | |
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199
pious
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| adj.虔诚的；道貌岸然的 | |
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200
doorway
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| n.门口，(喻)入门；门路，途径 | |
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201
grassy
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| adj.盖满草的；长满草的 | |
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202
conspicuous
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| adj.明眼的，惹人注目的；炫耀的，摆阔气的 | |
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203
colossal
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| adj.异常的，庞大的 | |
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204
hideousness
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205
futile
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| adj.无效的，无用的，无希望的 | |
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206
gouges
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| n.凿( gouge的名词复数 )；乱要价；（在…中）抠出…；挖出…v.凿( gouge的第三人称单数 )；乱要价；（在…中）抠出…；挖出… | |
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207
overthrew
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| overthrow的过去式 | |
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208
grove
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| n.林子，小树林，园林 | |
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209
cedars
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| 雪松，西洋杉( cedar的名词复数 ) | |
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210
bosom
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| n.胸，胸部；胸怀；内心；adj.亲密的 | |
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211
allures
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| 诱引，吸引( allure的第三人称单数 ) | |
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212
canopied
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| adj. 遮有天篷的 | |
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213
instructor
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| n.指导者，教员，教练 | |
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214
harps
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| abbr.harpsichord 拨弦古钢琴n.竖琴( harp的名词复数 ) | |
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215
sickle
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| n.镰刀 | |
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216
emblems
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| n.象征，标记( emblem的名词复数 ) | |
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217
sepulcher
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| n.坟墓 | |
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218
refreshment
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| n.恢复，精神爽快，提神之事物；（复数）refreshments:点心，茶点 | |
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219
exultation
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| n.狂喜，得意 | |
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220
decadence
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| n.衰落，颓废 | |
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221
evergreen
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| n.常青树；adj.四季常青的 | |
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222
betoken
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| v.预示 | |
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223
submission
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| n.服从，投降；温顺，谦虚；提出 | |
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224
grandeur
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| n.伟大，崇高，宏伟，庄严，豪华 | |
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225
akin
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| adj.同族的，类似的 | |
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226
miserable
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| adj.悲惨的，痛苦的；可怜的，糟糕的 | |
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