Meanwhile Rudolph II had succeeded to the imperial throne; and the “magnificently provided” Envoy19 who was sent to[67] Prague, bearing the congratulations of Queen Elizabeth, was none other than Sir Philip Sidney. Sidney’s mind was set upon seeing his old friend Campion, and talking with him; but he managed only with difficulty to carry out his wishes. He went officially in the Emperor’s train to hear his friend (not yet in priest’s orders) preach, and on his return to England unguardedly spoke20 with delight of the sermon. Whenever Sidney visited the Continent he was supposed to become tainted21 with a hankering after Catholicism, though in all his public actions he was conspicuously22 Protestant. Campion, who knew him from boyhood and was not given to misjudgment, believed that he had almost won over the star of English chivalry23: “this young man so wonderfully beloved and admired,” he calls him in 1576; a testimony24 doubly interesting, when we remember that Philip Sidney was then but three-and-twenty, to the effect which his short life made upon all his contemporaries. “He had much conversation with me,” Campion’s letter goes on, “and I hope not in vain, for to all appearances[68] he was most keen about it. I commend him to your remembrances at Mass, since he asked the prayers of all good men, and at the same time put into my hands alms to be distributed to the poor for him; this trust I have discharged.” He ends by hoping that some of the missionaries25 then going back to England from Douay will have “opportunity of watering this plant . . . poor wavering soul!” Fr. Parsons in his Life of Campion tells us that Sidney “professed himself convinced, but said that it was necessary for him to hold on the course which he had hitherto followed.” Such was the sad answer of Felix to St. Paul.
Campion’s thoughts had turned often of late to another friend, Gregory Martin, who had left overcrowded Douay for the Seminary newly founded in the heart of Rome, in the ancient English hospice for pilgrims. Campion longed to turn his fellow-priest into a Jesuit, for he loved his own Society in the extreme; but that was not to be. A letter to Martin, glowing with that interior fire which was shed out[69] from Edmund Campion upon everything he touched, ends most tenderly. “Since for so many years we two had in common our College, our meals, our studies, our friends and our enemies, let us for the rest of our lives make a more close and binding26 union, that we may have the fruit of our friendship in heaven. For there also I will, if I can, sit at your feet.”
After years filled with literary and academic labour in two Colleges, and blessed with marked growth in holiness, Edmund Campion was ordained27 priest by the Archbishop of Prague. His first Mass was said on the Feast of the Nativity of Our Lady, September 8, 1578. Following his General’s express command, he dismissed the old unhappy scruple28 about his Oxford29 diaconate, and it troubled him no more. He was made Professor of Philosophy. “You are to know,” he pleasantly says, “that I am foolishly held to be an accomplished30 sophist!” During the course of this year 1578, he wrote his last and most famous drama, now lost, on St. Ambrose and the Emperor Theodosius, which, when[70] acted, made a tremendous stir. He became ever more and more noted31 as a preacher, a “sower of eternity” in the popular heart, as well as the favourite orator32 when grandees33 died and were buried in state. But all this time his mind and heart were far away.
No one ever practised religious obedience34 in a more heroic spirit; yet he secretly longed to throw his life and his labours directly into the balance for England’s sake. He knew what was going on there, and his thoughts seem never once to have turned towards pikes, or any political remedy; his whole ambition was, as he said in one letter, to “torture our envious35 foe36 with good deeds,” and in another, “to catch them by the prayers and tears at which they laugh.” His long-dear Cuthbert Mayne, of whom he had lost sight for awhile, had given up his life for the Faith at Launceston, November 29, 1577. He had been captured near Probus; his wealthy host, Francis Tregian, was attainted of pr?munire, and his children completely beggared. This young Westcountryman[71] had a character all his own. He had been charged with nothing but the exercise of his priestly functions, and was offered his life, on the day of his execution, if he would but swear that the Queen was Supreme37 Head of the Church of England. “Upon this,” continues the chronicle, “he took the Bible into his hands, made the sign of the Cross upon it, kissed it, and said: ‘The Queen neither ever was, nor is, nor ever shall be, the Head of the Church of England!’” Campion had only recently heard the news in the August of 1579. One can read between the lines of a passage like this: “We all thank you much for your account of Cuthbert’s martyrdom; it gave many of us a divine pleasure. Wretch38 that I am, how far has that novice distanced me! May he be favourable39 to his old friend and tutor! Now shall I boast of these titles more than ever before.” Within the next six months Edmund Campion was to see the beginning of his heart’s desire.
Dr. Allen, the founder40 of Douay, was in Rome to organize the English College; and[72] there he brought all his persuasion41 to bear upon the General of the Society of Jesus and his consultors, that the English Jesuits might be allowed to join the English secular42 priests in the pressing redemption of their distracted country. There were the gravest reasons for and against the proposal, but the answer given to Dr. Allen was that the Society would do its best to supply missioners thenceforward, and that Robert Parsons and Edmund Campion should be sent first as forerunners43 of the rest. Allen was naturally overjoyed. While Merc?ur, the Father-General, wrote officially to Campion’s Superior at Prague, Allen wrote a moving letter to Campion himself: “My father, brother, son,” he calls him, “make all haste and come, my dearest Campion . . . from Prague to Rome, and thence to our own England.” . . . “God, in whose hands are the issues, has at last granted that our own Campion, with his extraordinary gifts of wisdom and grace, shall be restored to us. Prepare yourself, then, for a journey, for a work, for a trial.”
[73]
The imaginations of Campion’s comrades at Prague were touched to the quick by the prospect44 opening before their happy brother. One of these bore witness to the fragrance45 of his own thoughts by painting a garland of roses and lilies on the wall of Campion’s little room, just at the bed’s head. A white-haired Silesian, Father James Gall15, wrote in scroll46 fashion, by night, over the outer door of that same little room: “P[ater] Edmundus Campianus, Martyr6.” For such a romantic irregularity the old saint was reprimanded. He replied quite simply: “But I had to do it!” Poor Campion, who was shy, had seen both these things, before Campanus, the sympathetic Rector, gave him his marching orders to start at once for Rome. “The Fathers do verily seem to suspect something about me; I hope their suspicions may come true!” he said. “God’s will be done, not mine.” And then, adds that first English biographer who so well knew him and so much loved him: “Being scarce able to hold tears for joy and tenderness of heart, he went to his chamber47, and[74] there upon his knees to God satisfied his appetite of weeping and thanksgiving, and offered himself to His divine disposition48 without any exception or restraint: whether it were to rack, cross-quartering, or any other torment49 or death whatsoever50.”
点击收听单词发音
1 bishop | |
n.主教,(国际象棋)象 | |
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2 novices | |
n.新手( novice的名词复数 );初学修士(或修女);(修会等的)初学生;尚未赢过大赛的赛马 | |
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3 novice | |
adj.新手的,生手的 | |
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4 austere | |
adj.艰苦的;朴素的,朴实无华的;严峻的 | |
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5 portent | |
n.预兆;恶兆;怪事 | |
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6 martyr | |
n.烈士,殉难者;vt.杀害,折磨,牺牲 | |
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7 rhetoric | |
n.修辞学,浮夸之言语 | |
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8 treatise | |
n.专著;(专题)论文 | |
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9 helping | |
n.食物的一份&adj.帮助人的,辅助的 | |
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10 vows | |
誓言( vow的名词复数 ); 郑重宣布,许愿 | |
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11 panegyrics | |
n.赞美( panegyric的名词复数 );称颂;颂词;颂扬的演讲或文章 | |
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12 pompous | |
adj.傲慢的,自大的;夸大的;豪华的 | |
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13 humility | |
n.谦逊,谦恭 | |
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14 gallantly | |
adv. 漂亮地,勇敢地,献殷勤地 | |
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15 gall | |
v.使烦恼,使焦躁,难堪;n.磨难 | |
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16 melancholy | |
n.忧郁,愁思;adj.令人感伤(沮丧)的,忧郁的 | |
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17 schism | |
n.分派,派系,分裂 | |
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18 narrative | |
n.叙述,故事;adj.叙事的,故事体的 | |
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19 envoy | |
n.使节,使者,代表,公使 | |
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20 spoke | |
n.(车轮的)辐条;轮辐;破坏某人的计划;阻挠某人的行动 v.讲,谈(speak的过去式);说;演说;从某种观点来说 | |
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21 tainted | |
adj.腐坏的;污染的;沾污的;感染的v.使变质( taint的过去式和过去分词 );使污染;败坏;被污染,腐坏,败坏 | |
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22 conspicuously | |
ad.明显地,惹人注目地 | |
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23 chivalry | |
n.骑士气概,侠义;(男人)对女人彬彬有礼,献殷勤 | |
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24 testimony | |
n.证词;见证,证明 | |
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25 missionaries | |
n.传教士( missionary的名词复数 ) | |
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26 binding | |
有约束力的,有效的,应遵守的 | |
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27 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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28 scruple | |
n./v.顾忌,迟疑 | |
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29 Oxford | |
n.牛津(英国城市) | |
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30 accomplished | |
adj.有才艺的;有造诣的;达到了的 | |
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31 noted | |
adj.著名的,知名的 | |
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32 orator | |
n.演说者,演讲者,雄辩家 | |
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33 grandees | |
n.贵族,大公,显贵者( grandee的名词复数 ) | |
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34 obedience | |
n.服从,顺从 | |
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35 envious | |
adj.嫉妒的,羡慕的 | |
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36 foe | |
n.敌人,仇敌 | |
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37 supreme | |
adj.极度的,最重要的;至高的,最高的 | |
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38 wretch | |
n.可怜的人,不幸的人;卑鄙的人 | |
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39 favourable | |
adj.赞成的,称赞的,有利的,良好的,顺利的 | |
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40 Founder | |
n.创始者,缔造者 | |
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41 persuasion | |
n.劝说;说服;持有某种信仰的宗派 | |
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42 secular | |
n.牧师,凡人;adj.世俗的,现世的,不朽的 | |
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43 forerunners | |
n.先驱( forerunner的名词复数 );开路人;先兆;前兆 | |
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44 prospect | |
n.前景,前途;景色,视野 | |
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45 fragrance | |
n.芬芳,香味,香气 | |
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46 scroll | |
n.卷轴,纸卷;(石刻上的)漩涡 | |
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47 chamber | |
n.房间,寝室;会议厅;议院;会所 | |
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48 disposition | |
n.性情,性格;意向,倾向;排列,部署 | |
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49 torment | |
n.折磨;令人痛苦的东西(人);vt.折磨;纠缠 | |
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50 whatsoever | |
adv.(用于否定句中以加强语气)任何;pron.无论什么 | |
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