It has been very well remarked that the divine writings might, at one and the same time, be sacred and apocryphal1; sacred, because they had undoubtedly3 been dictated4 by God Himself; apocryphal, because they were hidden from the nations, and even from the Jewish people.
That they were hidden from the nations before the translation executed at Alexandria, under the Ptolemies, is an acknowledged truth. Josephus declares it in the answer to Appian, which he wrote after Appian’s death; and his declaration has not less strength because he seeks to strengthen it by a fable5. He says in his history that the Jewish books being all-divine, no foreign historian or poet had ever dared to speak of them. And, immediately after assuring us that no one had ever dared to mention the Jewish laws, he adds that the historian Theopompus, having only intended to insert something concerning them in his history, God struck him with madness for thirty days; but that, having been informed in a dream that he was mad only because he had wished to know divine things and make them known to the profane7, he asked pardon of God, who restored him to his senses.
Josephus in the same passage also relates that a poet named Theodectes, having said a few words about the Jews in his tragedies, became blind, and that God did not restore his sight until he had done penance8.
As for the Jewish people, it is certain that there was a time when they could not read the divine writings; for it is said in the Second Book of Kings (chap. xxii., ver. 8, and in the Second Book of Chronicles (chap. xxxiv., ver. 14), that in the reign6 of Josias they were unknown, and that a single copy was accidentally found in the house of the high priest Hilkiah.
The twelve tribes which were dispersed9 by Shalmaneser have never re-appeared; and their books, if they had any, have been lost with them. The two tribes which were in slavery at Babylon and allowed to return at the end of seventy years, returned without their books, or at least they were very scarce and very defective10, since Esdras was obliged to restore them. But although during the Babylonian captivity11 these books were apocryphal, that is, hidden or unknown to the people, they were constantly sacred — they bore the stamp of divinity — they were, as all the world agrees, the only monument of truth upon earth.
We now give the name of apocrypha2 to those books which are not worthy12 of belief; so subject are languages to change! Catholics and Protestants agree in regarding as apocryphal in this sense, and in rejecting, the prayer of Manasseh, king of Judah, contained in the Second Book of Kings; the Third and Fourth Books of Maccabees; the Fourth Book of Esdras; although these books were incontestably written by Jews. But it is denied that the authors were inspired by God, like the Jews.
The other books, rejected by the Protestants only, and consequently considered by them as not inspired by God Himself, are the Book of Wisdom, though it is written in the same style as the Proverbs; Ecclesiasticus, though the style is still the same; the first two books of Maccabees, though written by a Jew, But they do not believe this Jew to have been inspired by God — Tobit — although the story is edifying13. The judicious14 and profound Calmet affirms that a part of this book was written by Tobit the father, and a part by Tobit the son; and that a third author added the conclusion of the last chapter, which says that Tobit the younger expired at the age of one hundred and twenty-seven years, and that he died rejoicing over the destruction of Nineveh.
The same Calmet, at the end of his preface, has these words: “Neither the story itself, nor the manner in which it is told, bears any fabulous15 or fictitious16 character. If all Scripture17 histories, containing anything of the marvellous or extraordinary, were to be rejected, where is the sacred book which is to be preserved?”
Judith is another book rejected by the Protestants, although Luther himself declares that “this book is beautiful, good, holy, useful, the language of a holy poet and a prophet animated18 by the Holy Spirit, that had been his instructor,” etc.
It is indeed hard to discover at what time Judith’s adventure happened, or where the town of Bethulia was. The degree of sanctity in Judith’s action has also been disputed; but the book having been declared canonical19 by the Council of Trent, all disputes are at an end.
Other books are Baruch, although it is written in the style of all the other prophets; Esther, of which the Protestants reject only some additions after the tenth chapter. They admit all the rest of the book; yet no one knows who King Ahasuerus was, although he is the principal person in the story; Daniel, in which the Protestants retrench20 Susannah’s adventure and that of the children in the furnace; but they retain Nebuchadnezzar’s dream and his grazing with the beasts.
On the Life of Moses, an Apocryphal Book of the Highest Antiquity21.
The ancient book which contains the life and death of Moses seems to have been written at the time of the Babylonian captivity. It was then that the Jews began to know the names given to the angels by the Chald?ans and Persians.
Here we see the names of Zinguiel, Samael, Tsakon, Lakah, and many others of which the Jews had made no mention.
The book of the death of Moses seems to have been written later. It is known that the Jews had several very ancient lives of Moses and other books, independently of the Pentateuch. In them he was called Moni, not Moses; and it is asserted that mo signified water, and ni the particle of. He was called by the general name of Melk. He received those of Joakim, Adamosi, Thetmosi; and it has been thought that he was the same person whom Manethon calls Ozarziph.
Some of these old Hebrew manuscripts were withdrawn22 from their covering of dust in the cabinets of the Jews about the year 1517. The learned Gilbert Gaumin, who was a perfect master of their language, translated them into Latin about the year 1535. They were afterwards printed and dedicated23 to Cardinal24 Bérule. The copies have become extremely scarce.
Never were rabbinism, the taste for the marvellous and the imagination of the orientals displayed to greater excess.
Fragment of the Life of Moses.
A hundred and thirty years after the settling of the Jews in Egypt, and sixty years after the death of the patriarch Joseph, Pharaoh, while sleeping, had a dream. He saw an old man holding a balance; in one scale were all the inhabitants of Egypt; in the other was an infant, and this infant weighed more than all the Egyptians together. Pharaoh forthwith called together his shotim, or sages26. One of the wise men said: “O king, this infant is a Jew who will one day do great evil to your kingdom. Cause all the children of the Jews to be slain27; thus shalt thou save thy empire, if, indeed, the decrees of fate can be opposed.”
Pharaoh was pleased with this advice. He sent for the midwives and ordered them to strangle all the male children of which the Jewesses were delivered. There was in Egypt a man named Abraham, son of Keath, husband to Jocabed, sister to his brother. This Jocabed bore him a daughter named Mary, signifying “persecuted28,” because the Egyptians, being descended30 from Ham, persecuted the Israelites, who were evidently descended from Shem. Jocabed afterwards brought forth25 Aaron, signifying “condemned31 to death,” because Pharaoh had condemned all the Jewish infants to death. Aaron and Mary were preserved by the angels of the Lord, who nursed them in the fields and restored them to their parents when they had reached the period of adolescence32.
At length Jocabed had a third child; this was Moses, who, consequently, was fifteen years younger than his brother. He was exposed on the Nile. Pharaoh’s daughter found him while bathing, had him nursed and adopted him as her son, although she was not married.
Three years after, her father, Pharaoh, took a fresh wife, on which occasion he held a great feast. His wife was at his right hand, and at his left was his daughter, with little Moses. The child, in sport, took the crown and put it on his head. Balaam, the magician, the king’s eunuch, then recalled his majesty’s dream. “Behold,” said he, “the child who is one day to do so much mischief33! The spirit of God is in him. What he has just now done is a proof that he has already formed the design of dethroning you. He must instantly be put to death.” This idea pleased Pharaoh much.
They were about to kill little Moses when the Lord sent his angel Gabriel, disguised as one of Pharaoh’s officers, to say to him: “My lord, we should not put to death an innocent child, which is not yet come to years of discretion34; he put on your crown only because he wants judgment35. You have only to let a ruby36 and a burning coal be presented to him; if he choose the coal, it is clear that he is a blockhead who will never do any harm; but if he take the ruby it will be a sign that he has too much sense to burn his fingers; then let him be slain.”
A ruby and a coal were immediately brought. Moses did not fail to take the ruby; but the angel Gabriel, by a sort of legerdemain37, slipped the coal into the place of the precious stone. Moses put the coal into his mouth and burned his tongue so horribly that he stammered38 ever after; and this was the reason that the Jewish lawgiver could never articulate.
Moses was fifteen years old and a favorite with Pharaoh. A Hebrew came to complain to him that an Egyptian had beaten him after lying with his wife. Moses killed the Egyptian. Pharaoh ordered Moses’ head to be cut off. The executioner struck him, but God instantly changed Moses’ neck into a marble column, and sent the angel Michael, who in three days conducted Moses beyond the frontiers.
The young Hebrew fled to Mecano, king of Ethiopia, who was at war with the Arabs. Mecano made him his general-in-chief; and, after Mecano’s death, Moses was chosen king and married the widow. But Moses, ashamed to have married the wife of his lord, dared not to enjoy her, but placed a sword in the bed between himself and the queen. He lived with her forty years without touching39 her. The angry queen at length called together the states of the kingdom of Ethiopia, complained that Moses was of no service to her, and concluded by driving him away and placing on the throne the son of the late king.
Moses fled into the country of Midian, to the priest Jethro. This priest thought his fortune would be made if he could put Moses into the hands of Pharaoh of Egypt, and began by confining him in a low cell and allowing him only bread and water. Moses grew fat in his dungeon40, at which Jethro was quite astonished. He was not aware that his daughter Sephora had fallen in love with the prisoner, and every day, with her own hands, carried him partridges and quails41, with excellent wine. He concluded that Moses was protected by God and did not give him up to Pharaoh.
However, Jethro the priest wished to have his daughter married. He had in his garden a tree of sapphire42, on which was engraven the word Jaho or Jehovah. He caused it to be published throughout the country that he would give his daughter to him who could tear up the sapphire tree. Sephora’s lovers presented themselves, but none of them could so much as bend the tree. Moses, who was only seventy-seven years old, tore it up at once without an effort. He married Sephora, by whom he soon had a fine boy named Gerson.
As he was one day walking in a small wood, he met God (who had formerly43 called Himself Sadai, and then called Himself Jehovah), and God ordered him to go and work miracles at Pharaoh’s court. He set out with his wife and son. On the way they met an angel (to whom no name is given), who ordered Sephora to circumcise little Gerson with a knife made of stone. God sent Aaron on the same errand, but Aaron thought his brother had done wrong in marrying a Midianite; he called her a very coarse name, and little Gerson a bastard44, and sent them the shortest way back to their own country.
Aaron and Moses then went to Pharaoh’s palace by themselves. The gate of the palace was guarded by two lions of an enormous size. Balaam, one of the king’s magicians, seeing the two brothers come, set the lions upon them; but Moses touched them with his rod, and the lions, humbly45 prostrating46 themselves, licked the feet of Aaron and Moses. The king, in astonishment47, had the two pilgrims brought into the presence of all his magicians, that they might strive which could work the most miracles.
The author here relates the ten plagues of Egypt, nearly as they are related in Exodus48. He only adds that Moses covered all Egypt with lice, to the depth of a cubit; and that he sent among all the Egyptians lions, wolves, bears, and tigers, which ran into all the houses, notwithstanding that the doors were bolted, and devoured49 all the little children.
According to this writer, it was not the Jews who fled through the Red Sea; it was Pharaoh, who fled that way with his army: the Jews ran after him; the waters separated right and left to see them fight; and all the Egyptians, except the king, were slain upon the sand. Then the king, finding that his own was the weaker side, asked pardon of God. Michael and Gabriel were sent to him and conveyed him to the city of Nineveh, where he reigned51 four hundred years.
The Death of Moses.
God had declared to the people of Israel that they should not go out of Egypt until they had once more found the tomb of Joseph. Moses found it and carried it on his shoulders through the Red Sea. God told him that He would bear in mind this good action and would assist him at the time of his death. When Moses had lived six score years, God came to announce to him that he must die and had but three hours more to live. The bad angel Samael was present at the conversation. As soon as the first hour had passed he began to laugh for joy that he should so soon carry off the soul of Moses; and Michael began to weep. “Be not rejoiced, thou wicked beast,” said the good to the bad angel; “Moses is going to die, but we have Joshua in his stead.”
When the three hours had elapsed God commanded Gabriel to take the dying man’s soul. Gabriel begged to be excused. Michael did the same. These two angels having refused, God addressed Himself to Zinguiel. But this angel was no more willing to obey than the others. “I,” said he, “was formerly his preceptor, and I will not kill my disciple53.” Then God, being angry, said to the bad angel Samael, “Well, then, wicked one, thou must take his soul.” Samael joyfully54 drew his sword and ran up to Moses. The dying man rose up in wrath55, his eyes sparkling with fire. “What! thou villain,” said Moses, “wouldst thou dare to kill me? — me, who when a child, put on my head the crown of a Pharaoh; who have worked miracles at the age of eighty years; who have led sixty millions of men out of Egypt; who have cut the Red Sea in two; who have conquered two kings so tall that at the time of the flood they were not kneedeep in water? Begone, you rascal56; leave my presence instantly.”
This altercation57 lasted a few moments longer, during which time Gabriel prepared a litter to convey the soul of Moses, Michael a purple mantle58, and Zinguiel a cassock. God then laid His hands on Moses’ breast and took away his soul.
It is to this history that St. Jude the apostle alludes59 in his epistle when he says that the archangel Michael contended with the devil for the body of Moses. As this fact is to be found only in the book which I have just quoted, it is evident that St. Jude had read it, and that he considered it as a canonical book.
The second history of the death of Moses is likewise a conversation with God. It is no less pleasant and curious than the first. A part of this dialogue is as follows:
Moses.
— I pray Thee, O Lord, let me enter the land of promise, at least for two or three years.
God.
— No; My decree expressly saith that thou shalt not enter it.
Moses.
— Grant, at least, that I may be carried thither60 after my death.
God.
— No; neither dead nor alive.
Moses.
— Alas61! but, good Lord, thou showest such clemency62 to Thy creatures; Thou pardonest them twice or three times; I have sinned but once, and am not to be forgiven!
God.
— Thou knowest not what thou sayest; thou hast committed six sins. I remember to have sworn thy death, or the destruction of Israel; one of the two must be accomplished63. If thou wilt64 live Israel must perish.
Moses.
— O Lord, be not so hasty. All is in Thy hands. Let Moses perish, rather than one soul in Israel.
After several discourses65 of this sort, the echo of the mountain says to Moses, “Thou hast but five hours to live.” At the end of five hours God sends for Gabriel, Zinguiel and Samael. He promises Moses that he shall be buried and carries away his soul.
When we reflect that nearly the whole earth has been infatuated by similar stories, and that they have formed the education of mankind, the fables66 of Pilpay, Lokman, or ?sop67 appear quite reasonable.
Apocryphal Books of the New Law.
There were fifty gospels, all very different from one another, of which there remain only four entire — that of James, that of Nicodemus, that of the infancy68 of Jesus, and that of the birth of Mary. Of the rest we have nothing more than fragments and slight notices.
The traveller Tournefort, sent into Asia by Louis XIV., informs us that the Georgians have preserved the gospel of the Infancy, which was probably communicated to them by the Azmenians.
In the beginning, several of these gospels, now regarded as apocryphal, were cited as authentic69, and were even the only gospels that were cited. In the Acts of the Apostles we find these words uttered by St. Paul (chap. xx., ver. 35), “And remember the words of the Lord Jesus, how He said, it is more blessed to give than to receive.”
St. Barnabas, in his Catholic Epistle (Nos. 4 and 7), makes Jesus Christ speak thus: “Let us resist all iniquity70; let us hate it. Such as would see Me enter into My kingdom must follow Me through pain and sorrow.”
St. Clement71, in his second Epistle to the Corinthians, puts these words into the mouth of Jesus Christ: “If you are assembled in My bosom72 and do not follow My commandments, I shall reject you and say to you, ‘Depart from Me; I know you not; depart from Me, ye workers of iniquity.’ ”
He afterwards attributes to Jesus Christ these words: “Keep your flesh chaste73 and the seal unspotted, in order that you may receive eternal life.”
In the Apostolical Constitutions, composed in the second century, we find these words: “Jesus Christ has said, ‘Be ye honest exchange brokers74.’ ”
We find many similar quotations75, not one of which is taken from the four gospels recognized by the Church as the only canonical ones. They are, for the most part, taken from the gospel according to the Hebrews, a gospel which was translated by St. Jerome, and is now considered as apocryphal.
St. Clement the Roman says, in his second Epistle: “The Lord, being asked when his reign should come, answered: ‘When two shall make one, when that which is without shall be within, when the male shall be female, and when there shall be neither female nor male.’ ”
These words are taken from the gospel according to the Egyptians; and the text is repeated entire by St. Clement of Alexandria. But what could the author of the Egyptian gospels, and what could St. Clement himself be thinking of? The words which he quotes are injurious to Jesus Christ; they give us to understand that He did not believe that His reign would come at all. To say that a thing will take place when two shall make one, when the male shall be female, is to say that it will never take place. A passage like this is rabbinical, much rather than evangelical.
There were also two apocryphal Acts of the Apostles. They are quoted by St. Epiphanius. In these Acts it is related that St. Paul was the son of an idolatrous father and mother, and turned Jew in order to marry the daughter of Gamaliel; and that either being refused, or not finding her a virgin76, he took part with the disciples77 of Jesus. This is nothing less than blasphemy78 against St. Paul.
The Other Apocryphal Books of the First and Second Centuries.
I.
The Book of Enoch, the seventh man after Adam, which mentions the war of the rebellious79 angels, under their captain, Samasia, against the faithful angels led by Michael. The object of the war was to enjoy the daughters of men, as has been said in the article on “Angel.”
II.
The Acts of St. Thecla and St. Paul, written by a disciple named John, attached to St. Paul. In this history Thecla escapes from her persecutors to go to St. Paul, disguised as a man. She also baptizes a lion; but this adventure was afterwards suppressed. Here, too, we have the portrait of Paul: Statura brevi, calvastrum, cruribus curvis, sorosum, superciliis junctis, naso aquilino, plenum gratia Dei.
Although this story was recommended by St. Gregory Nazianzen, St. Ambrose, St. John Chrysostom, and others, it had no reputation among the other doctors of the Church.
III.
The Preaching of Peter. This writing is also called the Gospel or Revelation of Peter. St. Clement of Alexandria speaks of it with great praise; but it is easy to perceive that some impostor had taken that apostle’s name.
IV.
The Acts of Peter, a work equally supposititious.
V.
The Testament80 of the Twelve Patriarchs. It is doubted whether this book is by a Jew or a Christian81 of the primitive82 ages; for it is said in the Testament of Levi that at the end of the seventh week there shall come priests given to idolatry — bellatores, avari, scrib? iniqui, impudici, puerorum corruptores et pecorum; that there shall then be a new priesthood; that the heavens shall be opened; and that the glory of the Most High, and the spirit of intelligence and sanctification, shall descend29 upon this new priest; which seems to foretell83 Jesus Christ.
VI.
The Letter of Abgarus, a pretended king of Edessa, to Jesus Christ, and Jesus Christ’s answer to King Abgarus. It is, indeed, believed that, in the time of Tiberius, there was a toparch of Edessa who had passed from the service of the Persians into that of the Romans, but his epistolary correspondence has been considered by all good critics as a chimera84.
VII.
The Acts of Pilate. Pilate’s letter to Tiberius on the death of Jesus Christ. The life of Procula, Pilate’s wife.
VIII.
The Acts of Peter and Paul, in which is the history of St. Peter’s quarrel with Simon the magician. Abdias, Marcellus, and Hegesippus have all three written this story. St. Peter first disputed with Simon which should resuscitate85 one of the Emperor Nero’s relatives, who had just died; Simon half restored him, and St. Peter finished the resurrection. Simon next flew up in the air, but Peter brought him down again, and the magician broke his legs. The Emperor Nero, incensed86 at the death of his magician, had St. Peter crucified with his head downwards87, and St. Paul decapitated, as one of St. Peter’s party.
IX.
The Acts of Blessed Paul the Apostle and Teacher of the Nations. In this book St. Paul is made to live at Rome for two years after St. Peter’s death. The author says that when St. Paul’s head was cut off there issued forth milk instead of blood, and that Lucina, a devout88 woman, had him buried twenty miles from Rome, on the way to Ostia, at her country house.
X.
The Acts of the Blessed Apostle Andrew. The author relates that St. Andrew went to the city of the Myrmidons and that he baptized all the citizens. A young man named Sostratus, of the town of Amarea, which is at least better known than that of the Myrmidons, came and said to the blessed Andrew: “I am so handsome that my mother has conceived a passion for me. I abhorred89 so execrable a crime, and have fled. My mother, in her fury, accuses me to the proconsul of the province of having attempted to violate her. I can make no answer, for I would rather die than accuse my mother.” While he was yet speaking, the guards of the proconsul came and seized him. St. Andrew accompanied the son before the judge, and pleaded his cause. The mother, not at all disconcerted, accused St. Andrew himself of having instigated90 her son to the crime. The proconsul immediately ordered St. Andrew to be thrown into the river; but, the apostle having prayed to God, there came a great earthquake, and the mother was struck by a thunderbolt.
After several adventures of the same sort the author has St. Andrew crucified at Patras.
XI.
The Acts of St. James the Greater. The author has him condemned to death at Jerusalem by the pontiff, and, before his crucifixion, he baptizes the registrar91.
XII.
The Acts of St. John the Evangelist. The author relates that, at Ephesus — of which place St. John was bishop92 — Drusilla, being converted by him, desired no more of her husband Andronicus’s company, but retired93 into a tomb. A young man named Callimachus, in love with her, repeatedly pressed her, even in her tomb, to consent to the gratification of his passion. Drusilla, being urged both by her husband and her lover, wished for death, and obtained it. Callimachus, when informed of her loss, was still more furious with love; he bribed94 one of Andronicus’s domestics, who had the keys of the tomb; he ran to it, stripped his mistress of her shroud95, and exclaimed, “What thou wouldst not grant me living, thou shalt grant me dead.” A serpent instantly issued from the tomb; the young man fainted; the serpent killed him, as also the domestic who was his accomplice96, and coiled itself round his body. St. John arrives with the husband, and, to their astonishment, they find Callimachus alive. St. John orders the serpent to depart, and the serpent obeys. He asks the young man how he has been resuscitated97. Callimachus answered that an angel had appeared to him, saying, “It was necessary that thou shouldst die in order to revive a Christian.” He immediately asked to be baptized, and begged that John would resuscitate Drusilla. The apostle having instantly worked this miracle, Callimachus and Drusilla prayed that he would also be so good as to resuscitate the domestic. The latter, who was an obstinate98 pagan, being restored to life, declared that he would rather die than be a Christian, and, accordingly, he incontinently died again; on which St. John said that a bad tree always bears bad fruit.
Aristodemus, high-priest of Ephesus, though struck by such a prodigy99, would not be converted; he said to St. John: “Permit me to poison you; and, if you do not die, I will be converted.” The apostle accepted the proposal; but he chose that Aristodemus should first poison two Ephesians condemned to death. Aristodemus immediately presented to them the poison, and they instantly expired. St. John took the same poison, which did him no harm. He resuscitated the two dead men, and the high-priest was converted.
St. John having attained100 the age of ninety-seven years, Jesus Christ appeared to him, and said, “It is time for thee to come to My table, and feast with thy brethren”; and soon after the apostle slept in peace.
XIII.
The History of the Blessed James the Less, and the brothers Simon and Jude. These apostles went into Persia, and performed things as incredible as those related of St. Andrew.
XIV.
The Acts of St. Matthew, apostle and evangelist. St. Matthew goes into Ethiopia, to the great town of Nadaver, where he restores to life the son of Queen Candace, and founds Christian churches.
XV.
The Acts of the Blessed Bartholomew in India. Bartholomew went first to the temple of Astaroth. This goddess delivered oracles101, and cured all diseases. Bartholomew silenced her, and made sick all those whom she had cured. King Polimius disputed with him; the devil declared, before the king, that he was conquered, and St. Bartholomew consecrated102 King Polimius bishop of the Indies.
XVI.
The Acts of the Blessed Thomas, apostle of India. St. Thomas entered India by another road, and worked more miracles than St. Bartholomew. He at last suffered martyrdom, and appeared to Xiphoro and Susani.
XVII.
The Acts of the Blessed Philip. He went to preach in Scythia. They wished to make him a sacrifice to Mars, but he caused a dragon to issue from the altar and devour50 the children of the priests. He died at Hierapolis, at the age of eighty-seven. It is not known what town this was, for there were several of the name.
All these histories are supposed to have been written by Abdias, bishop of Babylon, and were translated by Julius Africanus.
XVIII.
To these abuses of the Holy Scriptures104 was added one less revolting — one which did not fail in respect for Christianity, like those which have just been laid before the reader, viz., the Liturgies105 attributed to St. James, St. Peter, and St. Mark, the falsehood of which has been shown by the learned Tillemont.
XIX.
Fabricius places among the apocryphal writings the Homily (attributed to St. Augustine) on the manner in which the Symbol was formed. But he certainly does not mean to insinuate106 that this Symbol or Creed107, which we call the Apostles’, is the less true and sacred. It is said in this Homily, in Rufinus, and afterwards in Isidorus, that ten days after the ascension, the apostles, being shut up together for fear of the Jews, Peter said, “I believe in God, the Father Almighty108;” Andrew, “and in Jesus Christ, His only son;” James, “who was conceived by the Holy Ghost;” and that thus, each apostle having repeated an article, the Creed was completed.
This story not being in the Acts of the Apostles, our belief in it is dispensed109 with — but not our belief in the Creed, of which the apostles taught the substance. Truth must not suffer from the false ornaments110 in which it has been sought to array her.
XX.
The Apostolical Constitutions. The Constitutions of the Holy Apostles, which were formerly supposed to have been digested by St. Clement the Roman, are now ranked among the apocryphal writings. The reading of a few chapters is sufficient to show that the apostles had no share in this work. In the eleventh chapter, women are ordered not to rise before the ninth hour. In the first chapter of the second book it is desired that bishops111 should be learned, but in the time of the apostles there was no hierarchy112 — no bishop attached to a single church. They went about teaching from town to town, from village to village; they were called apostles, not bishops; and, above all things, they did not pride themseves on being learned.
In the second chapter of the second book it is said that a bishop should have but one wife, to take great care of his household; which only goes to prove that at the close of the first and the commencement of the second century, when the hierarchy was beginning to be established, the priests were married.
Through almost the whole book the bishops are regarded as the judges of the faithful; but it is well known that the apostles had no jurisdiction113.
It is said, in chapter xxi., that both parties must be heard; which supposes an established jurisdiction. In chapter xxvi. it is said, “The bishop is your prince, your king, your emperor, your God upon earth.” These expressions are somewhat at variance114 with the humility115 of the apostles.
In chapter xxviii., “At the feasts of the Agap?, there must be given to the deacon double that which is given to an old woman, and to the priest double the gift to the deacon, because the priests are the counsellors of the bishops and the crown of the Church. The reader shall have a portion, in honor of the prophets, as also the chanter and the doorkeeper. Such of the laity116 as wish to receive anything shall apply to the bishop through the deacon.” The apostles never used any term answering to laity, or marking the difference between the profane and the priesthood.
In chapter xxxiv., “You must reverence117 the bishop as a king, honor him as a master, and give him your fruits, the works of your hands, your first fruits, your tenths, your savings118, the presents that are made to you, your corn, your wine, your oil, your wool,” etc. This is a strong article.
In chapter lvii., “Let the church be long; let it look towards the East; let it resemble a ship; let the bishop’s throne be in the middle; let the reader read the books of Moses, Joshua, Judges, Kings, Chronicles, Job,” etc.
In chapter xvii. of the third book, “Baptism is administered for the death of Jesus; oil for the Holy Ghost. When we are plunged119 into the water, we die; when we come out of it, we revive. The Father is the God of all. Christ is the only Son of God, his beloved Son, and the Lord of glory. The Holy Spirit is the Paraclete, sent by Christ the teacher, preaching Christ Jesus.” This doctrine120 would now be explained in more canonical terms.
In chapter vii. of the fifth book are quoted some verses of the Sibyls on the coming of Jesus and the resurrection. This was the first time that the Christians121 admitted the verses of the Sibyls, which they continued to do for more than three hundred years. In chapter v. of the eighth book are these words: “O God Almighty, give to the bishop, through Christ, the participation122 of the Holy Spirit.” In chapter iv., “Commend yourself to God alone, through Jesus Christ”; which does not sufficiently123 express the divinity of our Lord. In chapter xii. is the Constitution of James, the brother of Zebedee.
In chapter xv. the deacon is to say aloud, “Incline yourselves before God through Christ.” At the present day these expressions are not very correct.
XXI.
The Apostolical Canons. The sixth canon ordains124 that no bishop or priest shall separate himself from his wife on pretence125 of religion; if he do so, he is to be excommunicated, and if he persist he is to be driven away. The seventh — that no priest shall ever meddle126 with secular127 affairs. The nineteenth — that he who has married two sisters shall not be admitted into the clergy128. The twenty-first and twenty-second — that eunuchs shall be admitted into the priesthood excepting such as have castrated themselves. Yet Origen was a priest, notwithstanding this law. The fifty-fifth — that if a bishop, a priest, a deacon, or a clerk eat flesh which is not clear of blood, he shall be displaced. It is quite evident that these canons could not be promulgated129 by the apostles.
XXII.
The Confessions130 of St. Clement to James, brother of the Lord, in ten books, translated from Greek into Latin by Rufinus. This book commences with a doubt respecting the immortality131 of the soul: “Utrumne sit mihi aliqua vita post mortem, an nihil omnino postea sim futurus.” St. Clement, disturbed by this doubt and wishing to know whether the world was eternal or had been created — whether there were a Tartarus and a Phlegethon, an Ixion and a Tantalus, etc., resolved to go into Egypt to learn necromancy133, but having heard of St. Bartholomew, who was preaching Christianity, he went to him in the East, at the time when Barnabas was celebrating a Jewish feast. He afterwards met St. Peter at C?sarea, with Simon the magician and Zacch?us. They disputed together, and St. Peter related to them all that had passed since the death of Jesus. Clement turned Christian, but Simon remained a magician.
Simon fell in love with a woman named Luna, and, while waiting to marry her, he proposed to St. Peter, to Zacch?us, to Lazarus, to Nicodemus, to Dositheus, and to several others, that they should become his disciples. Dositheus answered him at once with a blow from a stick; but the stick having passed through Simon’s body as if it had been smoke, Dositheus worshipped him and became his lieutenant134, after which Simon married his mistress and declared that she was Luna herself, descended from heaven to marry him.
But enough of the Confessions of St. Clement. It must, however, be remarked that in the ninth book the Chinese are spoken of under the name of Seres as the justest and wisest of mankind. After them come the Brahmins, to whom the author does the justice that was rendered them by all antiquity. He cites them as models of soberness, mildness, and justice.
XXIII.
St. Peter’s Letter to St. James, and St. Clement’s Letter to the same St. James, brother of the Lord, governor of the Holy Church of the Hebrews at Jerusalem, and of all churches. St. Peter’s Letter contains nothing curious, but St. Clement’s is very remarkable135. He asserts that Peter declared him bishop of Rome before his death, and his coadjutor; that he laid his hands upon his head, and made him sit in the episcopal chair in the presence of all the faithful; and that he said to him, “Fail not to write to my brother James as soon as I am dead.”
This letter seems to prove that it was not then believed that St. Peter had suffered martyrdom, since it is probable that this letter, attributed to St. Clement, would have mentioned the circumstance. It also proves that Cletus and Anacletus were not reckoned among the bishops of Rome.
XXIV.
St. Clement’s Homilies, to the number of nineteen. He says in his first homily what he had already said in his confessions — that he went to St. Peter and St. Barnabas at C?sarea, to know whether the soul was immortal132, and the world eternal.
In the second homily, No. xxxviii., we find a much more extraordinary passage. St. Peter himself, speaking of the Old Testament, expresses himself thus: “The written law contains certain false things against the law of God, the Creator of heaven and earth; the devil has done this, for good reasons; it has also come to pass through the judgments136 of God, in order to discover such as would listen with pleasure to what is written against Him,” etc.
In the sixth homily St. Clement meets with Appian, the same who had written against the Jews in the time of Tiberius. He tells Appian that he is in love with an Egyptian woman and begs that he will write a letter in his name to his pretended mistress to convince her, by the example of all the gods, that love is a duty. Appian writes a letter and St. Clement answers it in the name of his pretended mistress, after which they dispute on the nature of the gods.
XXV.
Two Epistles of St. Clement to the Corinthians. It hardly seems just to have ranked these epistles among the apocryphal writings. Some of the learned may have declined to recognize them because they speak of “the ph?nix of Arabia, which lives five hundred years, and burns itself in Egypt in the city of Heliopolis.” But there is nothing extraordinary in St. Clement’s having believed this fable which so many others believed, nor in his having written letters to the Corinthians.
It is known that there was at that time a great dispute between the church of Corinth and that of Rome. The church of Corinth, which declared itself to have been founded first, was governed in common; there was scarcely any distinction between the priests and the seculars137, still less between the priests and the bishop; all alike had a deliberative voice, so, at least, several of the learned assert. St. Clement says to the Corinthians in his first epistle: “You have laid the first foundations of sedition138; be subject to your priests, correct yourselves by penance, bend the knees of your hearts, learn to obey.” It is not at all astonishing that a bishop of Rome should use these expressions.
In the second epistle we again find that answer of Jesus Christ, on being asked when His kingdom of heaven should come: “When two shall make one, when that which is without shall be within, when the male shall be female, when there shall be neither male nor female.”
XXVI.
Letter from St. Ignatius the martyr103 to the Virgin Mary, and the Virgin’s answer to St. Ignatius:
“To Mary the Mother of Christ, from her devoted139 Ignatius: You should console me, a neophyte140, and a disciple of your John. I have heard several wonderful things of your Jesus, at which I have been much astonished. I desire with all my heart to be informed of them by you, who always lived in familiarity with Him and knew all His secrets. Fare you well. Comfort the neophytes, who are with me from you and through you. Amen.”
“The Holy Virgin’s Answer to Her Dear Disciple Ignatius:
“The Humble141 Servant of Jesus Christ: All the things which you have learned from John are true; believe in them; persevere142 in your belief; keep your vow143 of Christianity. I will come and see you with John, you and those who are with you. Be firm in the faith; act like a man; let not severity and persecution144 disturb you, but let your spirit be strengthened and exalted145 in God your Saviour146. Amen.”
It is asserted that these letters were written in the year 116 of the Christian era, but they are not therefore the less false and absurd. They would even have been an insult to our holy religion had they not been written in a spirit of simplicity147, which renders everything pardonable.
XXVII.
Fragments of the Apostles. We find in them this passage: “Paul, a man of short stature148, with an aquiline149 nose and an angelic face, instructed in heaven, said to Plantilla, of Rome, before he died: ‘Adieu, Plantilla, thou little plant of eternal salvation150; know thy own nobility; thou art whiter than snow; thou art registered among the soldiers of Christ; thou art an heiress to the kingdom of heaven.’” This was not worthy to be refuted.
XXVIII.
There are eleven Apocalypses, which are attributed to the patriarchs and prophets, to St. Peter, Cerinthus, St. Thomas, St. Stephen the first martyr, two to St. John, differing from the canonical one, and three to St. Paul. All these Apocalypses have been eclipsed by that of St. John.
XXIX.
The Visions, Precepts151, and Similitudes of Hermas. Hermas seems to have lived about the close of the first century. They who regard his book as apocryphal are nevertheless obliged to do justice to his morality. He begins by saying that his foster-father had sold a young woman at Rome. Hermas recognized this young woman after the lapse52 of several years, and loved her, he says, as if she had been his sister. He one day saw her bathing in the Tiber; he stretched forth his hand, drew her out of the river and said in his heart, “How happy should I be if I had a wife like her in beauty and in manners.” Immediately the heavens opened, and he all at once beheld152 this same wife, who made him a courtesy from above, and said, “Good morning, Hermas.” This wife was the Christian Church; she gave him much good advice.
A year after, the spirit transported him to the same place where he had seen this beauty, who nevertheless was old; but she was fresh in her age, and was old only because she had been created from the beginning of the world, and the world had been made for her.
The Book of Precepts contains fewer allegories, but that of Similitudes contains many. “One day,” says Hermas, “when I was fasting and was seated on a hill, giving thanks to God for all that he had done for me, a shepherd came, sat down beside me, and said, ‘Why have you come here so early?’ ‘Because I am going through the stations,’ answered I. ‘What is a station?’ asked the shepherd. ‘It is a fast.’ ‘And what is this fast?’ ‘It is my custom.’ ‘Ah!’ replied the shepherd, ‘you know not what it is to fast; all this is of no avail before God. I will teach you that which is true fasting and pleasing to the Divinity. Your fasting has nothing to do with justice and virtue153. Serve God with a pure heart; keep His commandments; admit into your heart no guilty designs. If you have always the fear of God before your eyes — if you abstain154 from all evil, that will be true fasting, that will be the great fast which is acceptable to God.’ ”
This philosophical155 and sublime156 piety157 is one of the most singular monuments of the first century. But it is somewhat strange that, at the end of the Similitudes, the shepherd gives him very good-natured maidens158 — valde affabiles — to take care of his house and declares to him that he cannot fulfil God’s commandments without these maidens, who, it is plain, typify the virtues159.
This list would become immense if we were to enter into every detail. We will carry it no further, but conclude with the Sibyls.
XXX.
The Sibyls. — What is most apocryphal in the primitive church is the prodigious160 number of verses in favor of the Christian religion attributed to the ancient sibyls. Diodorus Siculus knew of only one, who was taken at Thebes by the Epigoni, and placed at Delphos before the Trojan war. Ten sibyls — that is, ten prophetesses, were soon made from this one. She of Cuma had most credit among the Romans, and the sibyl Erythrea among the Greeks.
As all oracles were delivered in verse, none of the sibyls could fail to make verses; and to give them greater authority they sometimes made them in acrostics also. Several Christians who had not a zeal161 according to knowledge not only misinterpreted the ancient verses supposed to have been written by the sibyls, but also made some themselves, and which is worse, in acrostics, not dreaming that this difficult artifice162 of acrosticizing had no resemblance whatever to the inspiration and enthusiasm of a prophetess. They resolved to support the best of causes by the most awkward fraud. They accordingly made bad Greek verses, the initials of which signified in Greek — Jesus, Christ, Son, Saviour, and these verses said that with five loaves and two fishes He should feed five thousand men in the desert and that with the fragments that remained He should fill twelve baskets.
The millennium163 and the New Jerusalem, which Justin had seen in the air for forty nights, were, of course, foretold164 by the sibyls. In the fourth century Lactantius collected almost all the verses attributed to the sibyls and considered them as convincing proofs. The opinion was so well authorized165 and so long held that we still sing hymns166 in which the testimony167 of the sibyls is joined with the predictions of David:
Solvet s?clum in favilla,
Teste David cum Sibylla.
This catalogue of errors and frauds has been carried quite far enough. A hundred might be repeated, so constantly has the world been composed of deceivers and of people fond of being deceived.
But let us pursue no further so dangerous a research. The elucidation168 of one great truth is worth more than the discovery of a thousand falsehoods. Not all these errors, not all the crowd of apocryphal books have been sufficient to injure the Christian religion, because, as we all know, it is founded upon immutable169 truths. These truths are supported by a church militant170 and triumphant171, to which God has given the power of teaching and of repressing. In several countries it unites temporal with spiritual authority. Prudence172, strength, wealth are its attributes, and although it is divided, and its divisions have sometimes stained it with blood, it may be compared to the Roman commonwealth173 — constantly torn by internal dissensions, but constantly triumphant.
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1
apocryphal
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| adj.假冒的，虚假的 | |
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apocrypha
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| n.伪经，伪书 | |
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undoubtedly
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| adv.确实地，无疑地 | |
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dictated
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| v.大声讲或读( dictate的过去式和过去分词 )；口授；支配；摆布 | |
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fable
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| n.寓言；童话；神话 | |
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reign
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| n.统治时期，统治，支配，盛行；v.占优势 | |
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profane
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| adj.亵神的，亵渎的；vt.亵渎，玷污 | |
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penance
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| n.（赎罪的）惩罪 | |
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dispersed
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| adj. 被驱散的, 被分散的, 散布的 | |
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defective
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| adj.有毛病的，有问题的，有瑕疵的 | |
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captivity
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| n.囚禁；被俘；束缚 | |
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worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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edifying
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| adj.有教训意味的，教训性的，有益的v.开导，启发( edify的现在分词 ) | |
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judicious
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| adj.明智的，明断的，能作出明智决定的 | |
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fabulous
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| adj.极好的；极为巨大的；寓言中的，传说中的 | |
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fictitious
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| adj.虚构的，假设的；空头的 | |
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scripture
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| n.经文，圣书，手稿；Scripture:(常用复数)《圣经》，《圣经》中的一段 | |
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animated
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| adj.生气勃勃的，活跃的，愉快的 | |
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canonical
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| n.权威的；典型的 | |
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retrench
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| v.节省，削减 | |
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antiquity
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| n.古老；高龄；古物，古迹 | |
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withdrawn
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| vt.收回；使退出；vi.撤退，退出 | |
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dedicated
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| adj.一心一意的；献身的；热诚的 | |
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cardinal
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| n.(天主教的)红衣主教；adj.首要的，基本的 | |
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forth
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| adv.向前；向外，往外 | |
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sages
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| n.圣人( sage的名词复数 )；智者；哲人；鼠尾草（可用作调料） | |
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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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persecuted
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| （尤指宗教或政治信仰的）迫害(~sb. for sth.)( persecute的过去式和过去分词 )； 烦扰，困扰或骚扰某人 | |
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descend
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| vt./vi.传下来，下来，下降 | |
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descended
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| a.为...后裔的，出身于...的 | |
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condemned
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| adj. 被责难的, 被宣告有罪的 动词condemn的过去式和过去分词 | |
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adolescence
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| n.青春期，青少年 | |
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mischief
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| n.损害，伤害，危害；恶作剧，捣蛋，胡闹 | |
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discretion
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| n.谨慎；随意处理 | |
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judgment
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| n.审判；判断力，识别力，看法，意见 | |
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ruby
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| n.红宝石，红宝石色 | |
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legerdemain
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| n.戏法，诈术 | |
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stammered
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| v.结巴地说出( stammer的过去式和过去分词 ) | |
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touching
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| adj.动人的，使人感伤的 | |
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dungeon
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| n.地牢，土牢 | |
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quails
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| 鹌鹑( quail的名词复数 )； 鹌鹑肉 | |
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sapphire
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| n.青玉，蓝宝石；adj.天蓝色的 | |
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formerly
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| adv.从前，以前 | |
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bastard
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| n.坏蛋，混蛋；私生子 | |
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humbly
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| adv. 恭顺地，谦卑地 | |
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prostrating
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| v.使俯伏，使拜倒( prostrate的现在分词 )；（指疾病、天气等）使某人无能为力 | |
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astonishment
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| n.惊奇，惊异 | |
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exodus
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| v.大批离去，成群外出 | |
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devoured
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| 吞没( devour的过去式和过去分词 )； 耗尽； 津津有味地看； 狼吞虎咽地吃光 | |
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devour
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| v.吞没；贪婪地注视或谛听，贪读；使着迷 | |
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reigned
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| vi.当政，统治（reign的过去式形式） | |
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lapse
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| n.过失，流逝，失效，抛弃信仰，间隔；vi.堕落，停止，失效，流逝；vt.使失效 | |
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53
disciple
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| n.信徒，门徒，追随者 | |
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joyfully
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| adv. 喜悦地, 高兴地 | |
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wrath
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| n.愤怒，愤慨，暴怒 | |
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rascal
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| n.流氓；不诚实的人 | |
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altercation
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| n.争吵，争论 | |
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mantle
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| n.斗篷，覆罩之物，罩子；v.罩住，覆盖，脸红 | |
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alludes
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| 提及，暗指( allude的第三人称单数 ) | |
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thither
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| adv.向那里；adj.在那边的，对岸的 | |
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alas
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| int.唉(表示悲伤、忧愁、恐惧等) | |
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clemency
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| n.温和，仁慈，宽厚 | |
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accomplished
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| adj.有才艺的；有造诣的；达到了的 | |
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wilt
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| v.(使)植物凋谢或枯萎；(指人)疲倦，衰弱 | |
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discourses
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| 论文( discourse的名词复数 )； 演说； 讲道； 话语 | |
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fables
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| n.寓言( fable的名词复数 )；神话，传说 | |
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sop
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| n.湿透的东西，懦夫；v.浸，泡，浸湿 | |
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infancy
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| n.婴儿期；幼年期；初期 | |
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authentic
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| a.真的，真正的；可靠的，可信的，有根据的 | |
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iniquity
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| n.邪恶；不公正 | |
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clement
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| adj.仁慈的；温和的 | |
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bosom
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| n.胸，胸部；胸怀；内心；adj.亲密的 | |
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chaste
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| adj.贞洁的；有道德的；善良的；简朴的 | |
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brokers
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| n.（股票、外币等）经纪人( broker的名词复数 )；中间人；代理商；（订合同的）中人v.做掮客（或中人等）( broker的第三人称单数 )；作为权力经纪人进行谈判；以中间人等身份安排… | |
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75
quotations
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| n.引用( quotation的名词复数 )；[商业]行情（报告）；（货物或股票的）市价；时价 | |
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76
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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77
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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78
blasphemy
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| n.亵渎，渎神 | |
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79
rebellious
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| adj.造反的，反抗的，难控制的 | |
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80
testament
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| n.遗嘱；证明 | |
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81
Christian
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| adj.基督教徒的；n.基督教徒 | |
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82
primitive
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| adj.原始的；简单的；n.原(始)人，原始事物 | |
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83
foretell
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| v.预言，预告，预示 | |
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84
chimera
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| n.神话怪物；梦幻 | |
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85
resuscitate
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| v.使复活，使苏醒 | |
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86
incensed
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| 盛怒的 | |
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87
downwards
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| adj./adv.向下的（地），下行的（地） | |
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88
devout
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| adj.虔诚的，虔敬的，衷心的 (n.devoutness) | |
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89
abhorred
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| v.憎恶( abhor的过去式和过去分词 )；（厌恶地）回避；拒绝；淘汰 | |
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90
instigated
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| v.使（某事物）开始或发生，鼓动( instigate的过去式和过去分词 ) | |
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91
registrar
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| n.记录员，登记员；(大学的)注册主任 | |
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92
bishop
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| n.主教，（国际象棋）象 | |
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93
retired
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| adj.隐退的，退休的，退役的 | |
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94
bribed
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| v.贿赂( bribe的过去式和过去分词 )；向（某人）行贿，贿赂 | |
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95
shroud
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| n.裹尸布，寿衣；罩，幕；vt.覆盖，隐藏 | |
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96
accomplice
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| n.从犯，帮凶，同谋 | |
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97
resuscitated
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| v.使（某人或某物）恢复知觉，苏醒( resuscitate的过去式和过去分词 ) | |
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98
obstinate
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| adj.顽固的，倔强的，不易屈服的，较难治愈的 | |
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99
prodigy
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| n.惊人的事物，奇迹，神童，天才，预兆 | |
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100
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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101
oracles
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| 神示所( oracle的名词复数 )； 神谕； 圣贤； 哲人 | |
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102
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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103
martyr
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| n.烈士，殉难者；vt.杀害，折磨，牺牲 | |
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104
scriptures
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| 经文，圣典( scripture的名词复数 )； 经典 | |
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105
liturgies
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| n.礼拜仪式( liturgy的名词复数 )；（英国国教的）祈祷书 | |
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106
insinuate
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| vt.含沙射影地说，暗示 | |
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107
creed
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| n.信条；信念，纲领 | |
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108
almighty
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| adj.全能的，万能的；很大的，很强的 | |
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109
dispensed
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| v.分配( dispense的过去式和过去分词 )；施与；配（药） | |
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110
ornaments
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| n.装饰( ornament的名词复数 )；点缀；装饰品；首饰v.装饰，点缀，美化( ornament的第三人称单数 ) | |
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111
bishops
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| （基督教某些教派管辖大教区的）主教( bishop的名词复数 )； （国际象棋的）象 | |
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112
hierarchy
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| n.等级制度；统治集团，领导层 | |
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113
jurisdiction
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| n.司法权，审判权，管辖权，控制权 | |
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114
variance
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| n.矛盾，不同 | |
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115
humility
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| n.谦逊，谦恭 | |
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116
laity
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| n.俗人；门外汉 | |
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117
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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118
savings
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| n.存款，储蓄 | |
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119
plunged
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| v.颠簸( plunge的过去式和过去分词 )；暴跌；骤降；突降 | |
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120
doctrine
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| n.教义；主义；学说 | |
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121
Christians
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| n.基督教徒( Christian的名词复数 ) | |
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122
participation
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| n.参与，参加，分享 | |
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123
sufficiently
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| adv.足够地，充分地 | |
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124
ordains
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| v.任命（某人）为牧师( ordain的第三人称单数 )；授予（某人）圣职；（上帝、法律等）命令；判定 | |
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125
pretence
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| n.假装，作假；借口，口实；虚伪；虚饰 | |
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126
meddle
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| v.干预，干涉，插手 | |
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127
secular
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| n.牧师，凡人；adj.世俗的，现世的，不朽的 | |
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128
clergy
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| n.[总称]牧师，神职人员 | |
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129
promulgated
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| v.宣扬（某事物）( promulgate的过去式和过去分词 )；传播；公布；颁布（法令、新法律等） | |
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130
confessions
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| n.承认( confession的名词复数 )；自首；声明；（向神父的）忏悔 | |
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131
immortality
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| n.不死，不朽 | |
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132
immortal
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| adj.不朽的；永生的，不死的；神的 | |
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133
necromancy
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| n.巫术；通灵术 | |
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134
lieutenant
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| n.陆军中尉，海军上尉；代理官员，副职官员 | |
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135
remarkable
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| adj.显著的，异常的，非凡的，值得注意的 | |
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136
judgments
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| 判断( judgment的名词复数 )； 鉴定； 评价； 审判 | |
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137
seculars
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| n.现世的，俗界的( secular的名词复数 ) | |
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138
sedition
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| n.煽动叛乱 | |
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139
devoted
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| adj.忠诚的，忠实的，热心的，献身于...的 | |
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140
neophyte
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| n.新信徒；开始者 | |
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141
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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142
persevere
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| v.坚持，坚忍，不屈不挠 | |
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143
vow
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| n.誓(言)，誓约；v.起誓，立誓 | |
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144
persecution
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| n. 迫害,烦扰 | |
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145
exalted
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| adj.(地位等)高的，崇高的；尊贵的，高尚的 | |
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146
saviour
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| n.拯救者，救星 | |
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147
simplicity
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| n.简单，简易；朴素；直率，单纯 | |
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148
stature
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| n.（高度）水平，（高度）境界，身高，身材 | |
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149
aquiline
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| adj.钩状的，鹰的 | |
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150
salvation
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| n.（尤指基督）救世，超度，拯救，解困 | |
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151
precepts
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| n.规诫，戒律，箴言( precept的名词复数 ) | |
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152
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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153
virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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154
abstain
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| v.自制，戒绝，弃权，避免 | |
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155
philosophical
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| adj.哲学家的，哲学上的，达观的 | |
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156
sublime
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| adj.崇高的，伟大的；极度的，不顾后果的 | |
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157
piety
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| n.虔诚，虔敬 | |
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158
maidens
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| 处女( maiden的名词复数 )； 少女； 未婚女子； （板球运动）未得分的一轮投球 | |
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159
virtues
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| 美德( virtue的名词复数 )； 德行； 优点； 长处 | |
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160
prodigious
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| adj.惊人的，奇妙的；异常的；巨大的；庞大的 | |
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161
zeal
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| n.热心，热情，热忱 | |
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162
artifice
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| n.妙计，高明的手段；狡诈，诡计 | |
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163
millennium
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| n.一千年，千禧年；太平盛世 | |
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164
foretold
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| v.预言，预示( foretell的过去式和过去分词 ) | |
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165
authorized
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| a.委任的，许可的 | |
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166
hymns
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| n.赞美诗，圣歌，颂歌( hymn的名词复数 ) | |
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167
testimony
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| n.证词；见证，证明 | |
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168
elucidation
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| n.说明，阐明 | |
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169
immutable
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| adj.不可改变的，永恒的 | |
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170
militant
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| adj.激进的，好斗的；n.激进分子，斗士 | |
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171
triumphant
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| adj.胜利的，成功的；狂欢的，喜悦的 | |
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172
prudence
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| n.谨慎，精明，节俭 | |
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173
commonwealth
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| n.共和国，联邦，共同体 | |
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