For nearly two years Campion followed the course of scholastic theology, taking his degree of Bachelor in January, 1573. He then received Minor20 Orders, and was ordained21 Sub-deacon. All went happily for him at Douay. He was again at his old work, and, as ever, he won the highest opinions from those among whom he moved. In his Oxford days he had always[56] held lofty standards before his pupils: “never to deliquesce into sloth22, nor to dance away your time, nor to live for rioting and pleasure . . . but to give yourselves up to virtue23 and learning, and to reckon this the one, great, glorious and royal road.” But the feeling in the exhortations24 of his later life is tenfold deeper, and strikes a far more haunting note of duty towards England, and towards the Church. This is a passage from the revised De Juvene Academico, which had first been sketched25 out years before in Dublin. “Listen to our Heavenly Father asking back his talents with usury26! . . . Behold27, by the wickedness of the wicked the house of God is devoted28 to flames and to destruction; numberless souls are being deceived, are being shaken, are being lost, any one of which is worth more than the empire of the whole world. . . . Sleep not while the Enemy watches; play not while he devours29 his prey30; sink not into idleness and folly31 while his fangs32 are wet with your brothers’ blood. It is not wealth nor liberty nor station, but the eternal inheritance of each of us,[57] the very life-blood of our souls, our spirits, and our lives, that suffers. See, then, my dearest young scholars and friends, that we lose none of this precious time, but carry hence a plentiful33 and rich crop, enough to supply the public want, and to gain for ourselves the reward of dutiful sons.” One of those who listened to these words was destined34 to become the proto-martyr of the English Continental35 Seminaries: Cuthbert Mayne, a dear pupil of Campion’s, who as a Devon lad had come up to Oxford and St. John’s, had first conformed to the new regulations, and served as College Chaplain, then awakened36 from his delusion37, and fled over seas for conscience’ sake, “not to escape danger, but to be prepared for it,” in response to one of Campion’s burning letters. This letter was intercepted38, but its purport39 had reached him, and decided40 him.
In the spring of 1573, Campion found himself driven to a course he had not contemplated41 on coming to Douay. As he slowly saw his way, he followed it, to horizon beyond horizon. He had many steps to take, because in his thirst for perfection[58] he had far to travel. He told Dr. Allen he wished to leave his present life, go on pilgrimage, in the spirit of penance42, to the Tomb of the Apostles at Rome, and there seek admission into the Society of Jesus. The medi?val Orders would have less attraction for Campion: he was an intensely “modern” man. Now this was a severe blow to Allen: hardly less so to others of Campion’s circle. Campion, the pride, the example, the hope of the Seminary, to quit it for good, and to quit it in order to join the most recent of religious communities—one which as yet had few English members! It was inexplicable43. But Allen, like the great-hearted and broad-minded commander-in-chief he was, let him go without protest. He little foresaw that far from losing his most promising44 champion, he was but lending him to better masters of the interior life than himself, and would receive his trained strength again in the English Mission’s spiritual day of battle.
Campion set out on foot across the Continent for Rome, along that road “trodden by many a Saxon king and English saint,[59] to the Apostles’ shrine45.” His companions walked with him all the first day; but the next morning he sent them back, and pushed on alone. Solitude46 was henceforth his choice, whenever duty permitted. He must have had many strange adventures during that spring journey. We know of one of them, though not from him. At some point of the route, probably on the northern Italian border, he came face to face with an old friend, an Oxonian, and a Protestant. The horseman first rode past the poor mendicant47 on the highway, and then was prompted by some dim sense of recognition to return and speak to him. On realizing that it was really Edmund Campion whom he used to know “in great pomp of prosperity,” he showed much concern, proffered48 his good-will and his purse, and begged to hear how Campion had fallen into that ill plight49. But the pilgrim refused aid; and the other traveller heard something then and there of the “contempt of this world, and the eminent50 dignity of serving Christ in poverty,” which greatly moved him: and “us also,” adds Robert[60] Parsons of Balliol, “that remained yet in Oxford, when the report came to our ears.” A strange tale it must have seemed to those who knew their Master of Arts and all his old fastidiousness! He was by now a saint in the making, and they were fast losing touch with him. Personal holiness is, so to speak, a mining country: its progress and its wealth are underground, unguessed-at by the careless passer-by. A saint is a mystery because he walks so closely in the shadow of God, who is the Great Mystery.
When Campion reached Rome, and had paid his devotions to the holy places, he went to call upon Cardinal51 Gesualdi, who, as he stated afterwards, “having some liking52 of me, would have been the means to prefer me . . . but I, resolved what course to take, answered that I meant not to serve any man, but to enter into the Society of Jesus, thereof to vow53 and to be professed54.” With this intention, Campion sought out the newly-elected head of that Society, Father Everard of Liège, whose surname was generally Latinized into Mercurianus, from Merc?ur, his native village.[61] He was fourth in his office, having succeeded that great personality St. Francis Borgia, on St. George’s Day, April 23, 1573. Biographers have represented that Campion had a half-year’s delay in Rome before he was able to apply for admission to the Society; but such was not the case. He promptly55 presented himself, and was received as Merc?ur’s first recruit, and received not as a postulant, but as a novice56. As Anthony Wood tells us, “he was esteemed57 by the General of that Order to be a person every way complete.” Four years later, Campion most affectionately thanked his own old tutor, John Bavand, for unasked “introductions, help and money,” which had been supplied since he came to Rome. He speaks of himself as “one whom you knew never could repay you, but who was at the point, so to speak, of death. . . . You were munificent58 to me when I was going to enter the sepulchral59 rest of religion.” The aid he would not accept for himself on his journey from one friend, he had accepted in the city (and spent, no doubt, in almsgiving) from another.[62] Perhaps Bavand was abroad, and heard of that incident which came to pass on the road: certainly, he was one from whom Campion could not in chivalry60 refuse whatever he chose to share with him.
The Society of Jesus had been founded only six years before Campion was born. It had as yet no English “Province,” that is, no members living under the English flag with a domestic government of their own. But Edmund Campion was already well known to the Provincials61 on the Continent, who had a warm contest over him, every one of them wishing to add such a promising soldier to his own wing of the army of the Lord. As it fell out, Bohemia won. Campion was sent as one of a company to Vienna, and then from Vienna to Prague, where the Noviciate was, with Father Avellanedo, Confessor to the Empress, a man of wide experience. He was so deeply edified62 by his companion that, he told Fr. Parsons long after, it had kept him all his life “much affectioned” towards England and Englishmen. Prague was in a miserable63, godless state: the[63] Catholics were poor and few: the great University had perished: and all this was due to the ruin, moral and material, produced by the preaching, at the dawn of the fifteenth century, of John Hus. That Hus got his Socialistic ideas from Wyclif was a fact never out of Campion’s mind while in Bohemia: for he thought that England owed some reparation to a country which she had helped to spoil, and he was more than willing to pay his part of that debt.
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1 founders | |
n.创始人( founder的名词复数 ) | |
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2 solitary | |
adj.孤独的,独立的,荒凉的;n.隐士 | |
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3 obedience | |
n.服从,顺从 | |
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4 clergy | |
n.[总称]牧师,神职人员 | |
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5 imprisonment | |
n.关押,监禁,坐牢 | |
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6 persecution | |
n. 迫害,烦扰 | |
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7 Oxford | |
n.牛津(英国城市) | |
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8 profane | |
adj.亵神的,亵渎的;vt.亵渎,玷污 | |
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9 thoroughly | |
adv.完全地,彻底地,十足地 | |
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10 scrupulous | |
adj.审慎的,小心翼翼的,完全的,纯粹的 | |
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11 supremacy | |
n.至上;至高权力 | |
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12 ministry | |
n.(政府的)部;牧师 | |
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13 reactionary | |
n.反动者,反动主义者;adj.反动的,反动主义的,反对改革的 | |
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14 renaissance | |
n.复活,复兴,文艺复兴 | |
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15 mere | |
adj.纯粹的;仅仅,只不过 | |
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16 scholastic | |
adj.学校的,学院的,学术上的 | |
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17 relic | |
n.神圣的遗物,遗迹,纪念物 | |
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18 touching | |
adj.动人的,使人感伤的 | |
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19 musing | |
n. 沉思,冥想 adj. 沉思的, 冥想的 动词muse的现在分词形式 | |
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20 minor | |
adj.较小(少)的,较次要的;n.辅修学科;vi.辅修 | |
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21 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 | |
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22 sloth | |
n.[动]树懒;懒惰,懒散 | |
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23 virtue | |
n.德行,美德;贞操;优点;功效,效力 | |
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24 exhortations | |
n.敦促( exhortation的名词复数 );极力推荐;(正式的)演讲;(宗教仪式中的)劝诫 | |
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25 sketched | |
v.草拟(sketch的过去式与过去分词形式) | |
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26 usury | |
n.高利贷 | |
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27 behold | |
v.看,注视,看到 | |
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28 devoted | |
adj.忠诚的,忠实的,热心的,献身于...的 | |
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29 devours | |
吞没( devour的第三人称单数 ); 耗尽; 津津有味地看; 狼吞虎咽地吃光 | |
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30 prey | |
n.被掠食者,牺牲者,掠食;v.捕食,掠夺,折磨 | |
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31 folly | |
n.愚笨,愚蠢,蠢事,蠢行,傻话 | |
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32 fangs | |
n.(尤指狗和狼的)长而尖的牙( fang的名词复数 );(蛇的)毒牙;罐座 | |
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33 plentiful | |
adj.富裕的,丰富的 | |
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34 destined | |
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35 continental | |
adj.大陆的,大陆性的,欧洲大陆的 | |
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36 awakened | |
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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37 delusion | |
n.谬见,欺骗,幻觉,迷惑 | |
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38 intercepted | |
拦截( intercept的过去式和过去分词 ); 截住; 截击; 拦阻 | |
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39 purport | |
n.意义,要旨,大要;v.意味著,做为...要旨,要领是... | |
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40 decided | |
adj.决定了的,坚决的;明显的,明确的 | |
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41 contemplated | |
adj. 预期的 动词contemplate的过去分词形式 | |
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42 penance | |
n.(赎罪的)惩罪 | |
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43 inexplicable | |
adj.无法解释的,难理解的 | |
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44 promising | |
adj.有希望的,有前途的 | |
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45 shrine | |
n.圣地,神龛,庙;v.将...置于神龛内,把...奉为神圣 | |
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46 solitude | |
n. 孤独; 独居,荒僻之地,幽静的地方 | |
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47 mendicant | |
n.乞丐;adj.行乞的 | |
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48 proffered | |
v.提供,贡献,提出( proffer的过去式和过去分词 ) | |
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49 plight | |
n.困境,境况,誓约,艰难;vt.宣誓,保证,约定 | |
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50 eminent | |
adj.显赫的,杰出的,有名的,优良的 | |
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51 cardinal | |
n.(天主教的)红衣主教;adj.首要的,基本的 | |
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52 liking | |
n.爱好;嗜好;喜欢 | |
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53 vow | |
n.誓(言),誓约;v.起誓,立誓 | |
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54 professed | |
公开声称的,伪称的,已立誓信教的 | |
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55 promptly | |
adv.及时地,敏捷地 | |
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56 novice | |
adj.新手的,生手的 | |
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57 esteemed | |
adj.受人尊敬的v.尊敬( esteem的过去式和过去分词 );敬重;认为;以为 | |
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58 munificent | |
adj.慷慨的,大方的 | |
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59 sepulchral | |
adj.坟墓的,阴深的 | |
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60 chivalry | |
n.骑士气概,侠义;(男人)对女人彬彬有礼,献殷勤 | |
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61 provincials | |
n.首都以外的人,地区居民( provincial的名词复数 ) | |
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62 edified | |
v.开导,启发( edify的过去式和过去分词 ) | |
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63 miserable | |
adj.悲惨的,痛苦的;可怜的,糟糕的 | |
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