During these years Campion read a great deal of theology, as in his position he was bound to do, according to University rules. Where everything else except his inmost heart inclined him to heresy10, the Fathers drove him back upon the fulness of revealed truth. The day which he spent with St. Augustine, or St. Jerome, or St. John Chrysostom, was a day on which (to catch up the phrase of his friend and biographer, Fr. Robert Parsons, himself a Balliol man) he was ready “to pull out this thorn of conscience.” But on the morrow returned the old spirit of obstinacy11 and delay. Meanwhile the Anglican influence was gaining[16] for Campion’s dearest friend of many, Richard Cheyney, the Lord Bishop12 of Gloucester, was drawing him on towards his own ideals, which were “Catholic-minded,” if not Catholic. The learned, gentle and lovable Cheyney withstood with zest13 the risen Puritan party, and in his hold on sound doctrine14 stood apart from all his colleagues on the Episcopal Bench. He had been brought up as a Catholic, and ordained15 according to the full Catholic ritual, in 1534. The reminder16 is sometimes needed that Protestants did not shoot up full-grown, that all original Protestantism was made up of human material once Catholic. From first to last, however, Cheyney could not be forced to coerce17 the Church which he had abandoned. In this he stood not, as has been stated, quite alone among the Elizabethan Bishops18, for Downham of Chester and Ghest of Rochester shared his honourable19 abstinence, though in less degree. The moment Cheyney was out of the way, the Catholics on his diocesan ground, hitherto safe, were mercilessly harried20. He had been made a Bishop against his will, displacing[17] the true occupant of the See, when his friend Edmund Campion was two-and-twenty. In most matters Cheyney followed Luther; Cranmer’s more heretical doctrines21, which prevailed on all sides in England, he thoroughly22 hated. He longed always for a reconciliation23 which was never to be, and never can be. He longed to see the Catholics (against the well-thought-out and oft-repeated prohibition24 of their leaders, between 1562 and 1606) do a little evil to procure25 a great good: namely, smooth matters over, escape their terribly severe penalties, and in the end become able to leaven26 the lump of English error, by the mere27 preliminary of attendance at the service of Common Prayer according to law, in their own old parish churches. The Book of Common Prayer, as he would remind them, was expressly designed to suit persons of various and even contradictory28 religious views: Catholic; not-so-very Catholic; ex-Catholic; non-Catholic; anti-Catholic! Campion often rode over the hills to Gloucester to sit by the episcopal hearth-fire, book on knee, and hear such theories as this, and sympathize[18] with the lonely old man who “saw visions,” and had little else in his vexed29 life to content him. His strong double desire was to save by his own effort for the Church of England separated from Rome, that great body of ancient belief and practice sure otherwise to be lost in the flood of invited Calvinism; and to secure Edmund Campion himself as his intellectual coadjutor and successor, as one of high gifts likely to “drink in his thoughts and become his heir.” The two were together, not only in matters of dogma, but in all minor30 points. Cheyney shared with Campion dislike of politics, telling the Council that in such matters he was “a man of small experience and little observation.” He kept his old priestly ideals, and would never marry. Campion, too, chose to be a celibate31. If he gave his heart to either Church, he saw even then that it must be an undivided heart. To him, with his underlying32 tenderness towards the ancient faith, and his dream of peacemaking through compromise, which is so English, and just in these matters so mistaken, the mission thus opened out appealed.[19] Half reluctantly, yet not realizing the disloyalty of his act (as he himself tells us), he allowed himself to receive from Cheyney’s hands Deacon’s orders in the Church of England.
His interior struggle, from this day forth33, went from bad to worse. With the unaffected simplicity34 of his character, he talked over his difficulties not only with Cheyney, but with any one at Oxford who seemed able to help him. As a consequence, the Grocers’ Company, whose exhibition he still held, heard rumours35, grew uneasy, and began to suspect him, ending in 1568 by inviting36 Campion up to London to save his credit by preaching at Paul’s Cross, and publicly “favouring,” as they expressed it, “the religion now authorized37.” He begged for time, and that being granted, for more time. He attended a court of the Company in order to plead engagements, and to say that he was not his own man, while deep in academic duties and at the service of undergraduates: “divers worshipful men’s children,” he calls them. He was Public Orator38 and Proctor, in fact, by now, as well[20] as Fellow and Tutor of his College. (He never resided long enough to take his Doctor’s degree.) He exacted from the Company a written statement of the dogmas he was expected to avow39; and finding it impossible to subscribe40 to the hot heterodoxy thus laid down, he cut his first tether by resigning his exhibition.
His most brilliant colleague at St. John’s, Gregory Martin, who had protested in vain against Campion’s diaconate (which was to cause the recipient41 extreme remorse42 for a long time), had become a convert to Catholicism, and sacrificed all his secular43 prospects44. He wrote to his dear friend to warn him against ambition, and to urge on him escape from moral bondage45. “Come!” the fervent46 letter cried; “if we two can but live together, we can live on nothing. If this be too little, I have money; and if this also fails, one thing is left: ‘they that sow in tears shall reap in joy!’” Such earnest words, though seeming wasted, had their share in shaking Edmund Campion’s rest.
With the summer term of 1570 his Proctorate expired. He spent the Long Vacation[21] in tutoring the eight-years-old Harry47 Vaux, eldest48 son of Lord Vaux of Harrowden, who afterwards beautifully redeemed49 his childish promise. The end of Michaelmas term found Campion face to face for the last time with that life which he had so loved, and in which, with his scientific enthusiasm for letters, he had been such a wonderful inspiration to young men. There was no conscious motive50 in his heart deeper than a thirst for such freedom as had become difficult in a Puritanizing University, when he cut himself loose, slipped out of it for good, and took ship for Ireland.
In the new move he had the approbation51 of Leicester, and the companionship of a much-attached Oxford disciple52, Richard Stanihurst, who is remembered by posterity53 only for his grotesque54 translation of Virgil. Campion may well have left home with the understanding that he should have a clear educational field in Dublin, but he arrived a little too late. The outlook had been very bright. Some good men then in power were eager for the revival55 of the extinct University of Dublin, an ancient Papal foundation,[22] but ruined, as all the great Schools were (most of them permanently56, some only temporarily), by the religious changes. The chief supporters of the plan were enthusiastic, far-sighted, and most liberally inclined towards Catholics. Fear and prejudice therefore stepped in, in the person of Elizabeth’s Irish Bishops. The Lord Chancellor57, Dr. Weston, wrote privately58 to the Queen, deploring59 the popularity of the scheme, and begging her to take the unborn foundation “into her merciful, motherly care.” She followed that advice. In token thereof, in due season arose Trinity College, Dublin, as a complete checkmate to the earlier project, quite safe for evermore from Papist blight60. Thus was Campion cheated of a continuance of his natural vocation61, in serving upon the staff of the new University. Two of his friends who had most concern in it were James Stanihurst, father of Richard, and Sir Henry Sidney, then Lord Deputy of Ireland, who had proffered62 it lands and money. Leicester would have provided Campion with a letter of introduction to Sir Henry, his own brother-in-law. The latter’s[23] young son, Philip, was at this time a student in Oxford, where his governor, Thomas Thornton of Christ Church, afterwards Vice-Chancellor, had been constantly in Campion’s society. Sir Henry Sidney always bore himself most kindly63 towards Campion. The latter lived, a more than welcome guest, under the roof of James Stanihurst, then Recorder of Dublin, and Speaker of the local House of Commons. Stanihurst was the head of an Anglo-Irish family not openly Catholic since Queen Mary’s reign64. Indeed, in his public capacity, he had often sided against Catholicism, although he was as friendly as Sidney himself to those who professed65 it. In the midst of this temporizing66 household, Campion, himself a temporizer67, came during the winter to be doubted by certain bigots outside. Very possibly he was too free-spoken. Campion “came to Ireland believing in practically all Catholic dogmas, even in the Eucharist, and in the authority of the Council of Trent.” The impression may have got abroad that his then unknown variety of Anglicanism differed little from the dangerous creed68 of times past, lately[24] discovered to be the proper business of the police! Whatever the reason, Campion began to be a marked man. Sir Henry Sidney told Stanihurst with heat, that so long as he was Governor he would see to it that “no busy knave69 of them all should trouble him,” on Campion’s account. Under this unpleasant circumstance of espial, added to the disappointment he had just undergone, the sensitive exile presently fell ill, and got a most affectionate nursing from the Stanihursts, till his strength revived. He started as soon to write a treatise70 on a subject of which his mind, up to now, had been full: the character and aim of the ideal youth at the Universities. This De Juvene Academico reminds us of a theme by another great Oxonian who was in Dublin three hundred years later, and had also to face the heartbreaking failure of an Irish University dreamed of, and not to be. Campion afterwards recast his fine little work, and under its second form it is to be found among the few Opuscula published after his death. His comely71 face and gracious manner were quickly taken into favour in his Dublin[25] circle. While he was gaining a contrary repute on hearsay72, the few who had access to him nicknamed him “the Angel.”
Meanwhile, hating idleness, and bent73 on redeeming74 what may have looked like a foolish absence from Oxford, Campion planned the composition of a brief History of Ireland. Friends helped him in “inquiring out antiquities75 of the land.” He was what we should call a thorough “researcher,” a bird by no means common in those early days. He went here and there among musty manuscript records of the city, and from library to library in the country, happily gathering76 in his materials for work. He had been some three months in Ireland when on a March midnight there came a sudden warning from the faithful Lord Deputy, who was on the point of leaving for England. Campion learned thereby77 that Weston the Chancellor had pursuivants ready to arrest him the next morning! The Stanihursts acted at once, and hurried their friend into the care of Sir Christopher Barnewall and Dame78 Marion Sherry, his[26] wife, of Turvey House, in the parish of Donabate, eight miles away. There, breathless with the sudden flight through the dark, the three devoted79 escorts left him in safety.
点击
收听单词发音
收听单词发音 |
1
conscientious
|
|
| adj.审慎正直的，认真的，本着良心的 | |
参考例句： |
|
|
|
|
2
fret
|
|
| v.(使)烦恼；(使)焦急；(使)腐蚀，(使)磨损 | |
参考例句： |
|
|
|
|
3
Oxford
|
|
| n.牛津（英国城市） | |
参考例句： |
|
|
|
|
4
fixed
|
|
| adj.固定的，不变的，准备好的；(计算机)固定的 | |
参考例句： |
|
|
|
|
5
liturgy
|
|
| n.礼拜仪式 | |
参考例句： |
|
|
|
|
6
forsake
|
|
| vt.遗弃，抛弃；舍弃，放弃 | |
参考例句： |
|
|
|
|
7
exacting
|
|
| adj.苛求的，要求严格的 | |
参考例句： |
|
|
|
|
8
brute
|
|
| n.野兽，兽性 | |
参考例句： |
|
|
|
|
9
recluses
|
|
| n.隐居者，遁世者，隐士( recluse的名词复数 ) | |
参考例句： |
|
|
|
|
10
heresy
|
|
| n.异端邪说；异教 | |
参考例句： |
|
|
|
|
11
obstinacy
|
|
| n.顽固；（病痛等）难治 | |
参考例句： |
|
|
|
|
12
bishop
|
|
| n.主教，（国际象棋）象 | |
参考例句： |
|
|
|
|
13
zest
|
|
| n.乐趣；滋味，风味；兴趣 | |
参考例句： |
|
|
|
|
14
doctrine
|
|
| n.教义；主义；学说 | |
参考例句： |
|
|
|
|
15
ordained
|
|
| v.任命（某人）为牧师( ordain的过去式和过去分词 )；授予（某人）圣职；（上帝、法律等）命令；判定 | |
参考例句： |
|
|
|
|
16
reminder
|
|
| n.提醒物，纪念品；暗示，提示 | |
参考例句： |
|
|
|
|
17
coerce
|
|
| v.强迫，压制 | |
参考例句： |
|
|
|
|
18
bishops
|
|
| （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 | |
参考例句： |
|
|
|
|
19
honourable
|
|
| adj.可敬的；荣誉的，光荣的 | |
参考例句： |
|
|
|
|
20
harried
|
|
| v.使苦恼( harry的过去式和过去分词 )；不断烦扰；一再袭击；侵扰 | |
参考例句： |
|
|
|
|
21
doctrines
|
|
| n.教条( doctrine的名词复数 )；教义；学说；（政府政策的）正式声明 | |
参考例句： |
|
|
|
|
22
thoroughly
|
|
| adv.完全地，彻底地，十足地 | |
参考例句： |
|
|
|
|
23
reconciliation
|
|
| n.和解，和谐，一致 | |
参考例句： |
|
|
|
|
24
prohibition
|
|
| n.禁止；禁令，禁律 | |
参考例句： |
|
|
|
|
25
procure
|
|
| vt.获得，取得，促成；vi.拉皮条 | |
参考例句： |
|
|
|
|
26
leaven
|
|
| v.使发酵；n.酵母；影响 | |
参考例句： |
|
|
|
|
27
mere
|
|
| adj.纯粹的；仅仅，只不过 | |
参考例句： |
|
|
|
|
28
contradictory
|
|
| adj.反驳的，反对的，抗辩的；n.正反对，矛盾对立 | |
参考例句： |
|
|
|
|
29
vexed
|
|
| adj.争论不休的；（指问题等）棘手的；争论不休的问题；烦恼的v.使烦恼( vex的过去式和过去分词 )；使苦恼；使生气；详细讨论 | |
参考例句： |
|
|
|
|
30
minor
|
|
| adj.较小(少)的，较次要的；n.辅修学科；vi.辅修 | |
参考例句： |
|
|
|
|
31
celibate
|
|
| adj.独身的，独身主义的；n.独身者 | |
参考例句： |
|
|
|
|
32
underlying
|
|
| adj.在下面的，含蓄的，潜在的 | |
参考例句： |
|
|
|
|
33
forth
|
|
| adv.向前；向外，往外 | |
参考例句： |
|
|
|
|
34
simplicity
|
|
| n.简单，简易；朴素；直率，单纯 | |
参考例句： |
|
|
|
|
35
rumours
|
|
| n.传闻( rumour的名词复数 )；风闻；谣言；谣传 | |
参考例句： |
|
|
|
|
36
inviting
|
|
| adj.诱人的，引人注目的 | |
参考例句： |
|
|
|
|
37
authorized
|
|
| a.委任的，许可的 | |
参考例句： |
|
|
|
|
38
orator
|
|
| n.演说者，演讲者，雄辩家 | |
参考例句： |
|
|
|
|
39
avow
|
|
| v.承认，公开宣称 | |
参考例句： |
|
|
|
|
40
subscribe
|
|
| vi.(to)订阅，订购；同意；vt.捐助，赞助 | |
参考例句： |
|
|
|
|
41
recipient
|
|
| a.接受的,感受性强的 n.接受者,感受者,容器 | |
参考例句： |
|
|
|
|
42
remorse
|
|
| n.痛恨，悔恨，自责 | |
参考例句： |
|
|
|
|
43
secular
|
|
| n.牧师，凡人；adj.世俗的，现世的，不朽的 | |
参考例句： |
|
|
|
|
44
prospects
|
|
| n.希望，前途(恒为复数) | |
参考例句： |
|
|
|
|
45
bondage
|
|
| n.奴役，束缚 | |
参考例句： |
|
|
|
|
46
fervent
|
|
| adj.热的，热烈的，热情的 | |
参考例句： |
|
|
|
|
47
harry
|
|
| vt.掠夺，蹂躏，使苦恼 | |
参考例句： |
|
|
|
|
48
eldest
|
|
| adj.最年长的，最年老的 | |
参考例句： |
|
|
|
|
49
redeemed
|
|
| adj. 可赎回的，可救赎的 动词redeem的过去式和过去分词形式 | |
参考例句： |
|
|
|
|
50
motive
|
|
| n.动机，目的；adv.发动的，运动的 | |
参考例句： |
|
|
|
|
51
approbation
|
|
| n.称赞；认可 | |
参考例句： |
|
|
|
|
52
disciple
|
|
| n.信徒，门徒，追随者 | |
参考例句： |
|
|
|
|
53
posterity
|
|
| n.后裔，子孙，后代 | |
参考例句： |
|
|
|
|
54
grotesque
|
|
| adj.怪诞的，丑陋的；n.怪诞的图案，怪人（物） | |
参考例句： |
|
|
|
|
55
revival
|
|
| n.复兴，复苏，（精力、活力等的）重振 | |
参考例句： |
|
|
|
|
56
permanently
|
|
| adv.永恒地，永久地，固定不变地 | |
参考例句： |
|
|
|
|
57
chancellor
|
|
| n.(英)大臣；法官；(德、奥)总理；大学校长 | |
参考例句： |
|
|
|
|
58
privately
|
|
| adv.以私人的身份，悄悄地，私下地 | |
参考例句： |
|
|
|
|
59
deploring
|
|
| v.悲叹，痛惜，强烈反对( deplore的现在分词 ) | |
参考例句： |
|
|
|
|
|
60
blight
|
|
| n.枯萎病；造成破坏的因素；vt.破坏，摧残 | |
参考例句： |
|
|
|
|
61
vocation
|
|
| n.职业，行业 | |
参考例句： |
|
|
|
|
62
proffered
|
|
| v.提供，贡献，提出( proffer的过去式和过去分词 ) | |
参考例句： |
|
|
|
|
63
kindly
|
|
| adj.和蔼的，温和的，爽快的；adv.温和地，亲切地 | |
参考例句： |
|
|
|
|
64
reign
|
|
| n.统治时期，统治，支配，盛行；v.占优势 | |
参考例句： |
|
|
|
|
65
professed
|
|
| 公开声称的，伪称的，已立誓信教的 | |
参考例句： |
|
|
|
|
66
temporizing
|
|
| v.敷衍( temporize的现在分词 )；拖延；顺应时势；暂时同意 | |
参考例句： |
|
|
|
|
67
temporizer
|
|
| n.顺应时势者，见风使舵的人 | |
参考例句： |
|
|
|
|
|
68
creed
|
|
| n.信条；信念，纲领 | |
参考例句： |
|
|
|
|
69
knave
|
|
| n.流氓；（纸牌中的）杰克 | |
参考例句： |
|
|
|
|
70
treatise
|
|
| n.专著；(专题)论文 | |
参考例句： |
|
|
|
|
71
comely
|
|
| adj.漂亮的，合宜的 | |
参考例句： |
|
|
|
|
72
hearsay
|
|
| n.谣传，风闻 | |
参考例句： |
|
|
|
|
73
bent
|
|
| n.爱好，癖好；adj.弯的；决心的，一心的 | |
参考例句： |
|
|
|
|
74
redeeming
|
|
| 补偿的，弥补的 | |
参考例句： |
|
|
|
|
75
antiquities
|
|
| n.古老( antiquity的名词复数 )；古迹；古人们；古代的风俗习惯 | |
参考例句： |
|
|
|
|
76
gathering
|
|
| n.集会，聚会，聚集 | |
参考例句： |
|
|
|
|
77
thereby
|
|
| adv.因此，从而 | |
参考例句： |
|
|
|
|
78
dame
|
|
| n.女士 | |
参考例句： |
|
|
|
|
79
devoted
|
|
| adj.忠诚的，忠实的，热心的，献身于...的 | |
参考例句： |
|
|
|
| 欢迎访问英文小说网 |