[102]
Just before that, however, there arrived as a deputy to them, Mr. Thomas Pounde of Belmont, the best-known, perhaps, of all English prisoners for the Faith: he was committed to gaol10 sixteen times and passed thirty years in durance. Pounde had managed to bribe11 the gaoler of the Marshalsea to let him out for this short journey. Most anxious for the good repute of the Fathers, he rode post-haste to tell them that enemies in London were spreading the report that they had come over for political purposes, and that if in the midst of their apostolic work in the shires they should be taken and executed, the Government would be sure to issue pamphlets, as was its habit, defaming their motives12, and slandering13 the Catholic body. Therefore he begged both Jesuits to write “a vindication14 of their presence and purpose in England,” which, signed and sealed, might be given to the public, if things came to the worst. The certain accusation15 and its answer had been debated before, in council, by many clergy16, who had contented17 themselves with agreeing to swear, when called upon, that they[103] had no business whatever in hand but that of religion. But Campion now drew up his own document then and there at a table, while the others were talking. In it, he declares that “my charge is of free cost to preach the Gospel . . . to cry alarm spiritual;” that “matters of state are things which appertain not to my vocation,” and are “straitly forbid”: things “from which I do gladly estrange18 and sequester19 my thoughts.” And never thinking of himself, but fired with confidence in his cause, he goes on to beg leave for a public presentment of the Faith. He says, in the course of this splendid little philippic: “I should be loath20 to speak anything that might sound of an insolent21 brag22 or challenge . . . in this noble realm, my dear country.” It shows completely the partisan23 temper of the time that his statement got exactly that name, and no other, fastened upon it. It was called everywhere “Campion’s Brag and Challenge,” and its modest author was contemned24 and ridiculed25 for the implication that his own powers were so very superior that he must of[104] course get the better of others in any argument!
Pounde took his copy, which Campion forgot to seal, back to London, read it in raptures26, let it be seen, admired, talked about, and transcribed27: this was his curious way of keeping a secret. The result was that what was meant to meet a particular crisis, and serve for a last will and testament28, became as common property, beforehand, as any ballad29 sold in the streets. Lively measures were at once taken by the Bishop30 of Winchester; and the State, hypocritically urging “conspiracy,” pounced31 upon a host of Catholic lords and gentlemen. Yet Campion’s little composition, which bred all this fury, only asks for “three sorts of indifferent and quiet audience”: one hearing before the Lords in Council, on the relation of the Church to the English Government; the next before the Heads of Houses of both Universities, on the proofs of the truth of the Catholic religion; the last before the courts spiritual and temporal, “wherein I will justify32 the said Faith by the common wisdom of the[105] laws standing33.” Then he pleads in deferent and almost affectionate words, for a special audience of “her noble Grace” the Queen. In his candour and fearless simplicity34 he believed that opponents had only to hear to be convinced, thus crediting them with that earnestness in religious matters which he possessed35 himself, and which only a very few of the best Protestants of that day shared with him. Campion closes his appeal with a wonderfully beautiful reference to the vowed36 Seminarian priests, and in a lofty music of good English, worthy37 to stand by any passage of like length in the great prose classics. “Hearken to those which spend the best blood in their bodies for your salvation38. Many innocent hands are lifted up unto Heaven for you, daily and hourly, by those English students whose posterity39 shall not die, which, beyond the seas, gathering40 virtue41 and sufficient knowledge for the purpose, are determined42 never to give you over, but either to win you to Heaven or to die upon your pikes. And touching43 our Society, be it known unto you that we have made a[106] league (all the Jesuits in the world, whose succession and multitude must overreach all the practices of England!) cheerfully to carry the cross that you shall lay upon us, and never to despair your recovery while we have a man left to enjoy your Tyburn, or to be racked with your torments44, or to be consumed with your prisons. The expense is reckoned; the enterprise is begun; it is of God: it cannot be withstood. So the Faith was planted. So it must be restored. If these my offers be refused, and my endeavours can take no place, and I, having run thousands of miles to do you good, shall be rewarded with rigour, I have no more to say, but recommend your case and mine to Almighty45 God, the Searcher of Hearts: Who send us of His grace, and set us at accord before the Day of Payment, to the intent we may at last be friends in Heaven, where all injuries shall be forgotten.”
Parsons’ work lay in Gloucester, Hereford, Worcestershire, Warwickshire and Derbyshire; Campion’s in the more southerly Midlands. The wandering Levite[107] with his attendant gentleman would approach at evening, and with caution, the friendly roof, either Catholic or, though Protestant, containing Catholics, and be received at the door as strangers, then conducted to an inner room, where all who seek the priest’s ministrations kneel and ask for his blessing46. That night all is got ready, and confessions47 are heard, instructions given, reconciliations48 effected; at dawn there is Mass, preaching, and Holy Communion; and the travellers depart for the next household station. Most edifying49 accounts are given of the devotion of good married Confessors, who were scattered50 all over the land. The Jesuits met with many seculars51, “whom we find in every place, whereby both the people is well served, and we much eased in our charge.” These were the old Marian priests, active in obscurity. The “harvest is wonderful great”: so many show “a conscience pure, a courage invincible52, zeal53 incredible, a work so worthy; the number innumerable, of high degree, of mean calling . . . of every age and sex.” “The solaces54 that are ever[108] intermingled with the miseries55 are so great that they do not only countervail the fear of what punishment temporal soever, but by infinite sweetness make all worldly pains, be they never so great, seem nothing,” for the sake of “this good people which had lived before, so many ages, in one only Faith.” Day by day, running in and out of all the busy heroic toil56, is the fiery57 thread of danger and alarm. “We are sitting merrily at table, conversing58 familiarly on matters of faith and devotion (for our talk is generally of such things) when comes a hurried knock at the door. . . . We all start up and listen, like deer when they hear the huntsman. . . . If it is nothing, we laugh at our fright.” Then there was calumny59, a far more difficult thing to accept in the same gay spirit. “They tear and sting us with their venomous tongues, calling us seditious, hypocrites; yea, heretics, too! which is much laughed at. The people hereupon is ours.” And again: “The house where I am is sad: no other talk but of the death, flight, prison, or spoil of their friends; nevertheless, they[109] proceed with courage. Very many, even at this present, being restored to the Church, new soldiers give in their names, while the old offer up their blood, by which holy hosts and oblations God will be pleased. And we shall—no question!—by Him overcome.” These are extracts from Campion’s letters, and give a clear idea of his life during his visitations of 1580-1.
There were then many more Manor-houses, kept up as such, than there are now; most of those which Campion visited had their hiding-place or “priests’ hole,” to which he could always fly when safety demanded it. He settled a host of weak Catholics in their religion, and also received a great many conspicuous60 converts. It will be noted61 that the little Jesuit mission was directed to the gentry62. This was not through accident, or partiality, or snobbery63. The gentry had most personal weight; they were better able to protect a hunted man; and they were naturally supposed to have stricter notions of honour: this last was a point on which everything depended. Moreover, the old spirit of feudalism was[110] not so dead but that through them all workmen on their estates, or connected by interest with them in the towns, could be reached and influenced. In a hurried campaign, every consideration of prudence64 and forethought would choose them, so to speak, as the outworks of the citadel65.
The country districts north and south were all still favourable66 to Catholicism. London, the University of Cambridge, and some larger towns and seaports67, especially in the West, were half Puritan or Calvinistic, half irreligious and indifferent. The ancient Faith, as was well said by Sir Cuthbert Sharpe, for the most part “still lay like lees at the bottom of men’s hearts; and if the vessel68 were ever so little stirred, came to the top.” A thoughtful living writer sums it up as his conclusion that England would have resumed the Faith with a sigh of relief, had it not been for the resentments69 bred by the Catholic “plotters.” Considering the frightful70 circumstances of the body to which these men belonged, it is putting too great a strain, perhaps, upon human nature to expect smooth behaviour[111] from every individual in it. The genuine “plotters” were few. Against them stands the passionate71 loyalty72 of our persecuted73 minority, both all along, and in the one great crisis. When the deliverer loomed74 up in the shape of Philip’s Armada, blessed and indulgenced like a crusade of old, where were they, supposed to be so sick of Queen and country? Hand in impoverished75 pocket, strengthening the national defences; cutlass on thigh76, manning the English fleet.
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1
devoted
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| adj.忠诚的，忠实的，热心的，献身于...的 | |
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auditorium
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| n.观众席，听众席；会堂，礼堂 | |
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rumours
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| n.传闻( rumour的名词复数 )；风闻；谣言；谣传 | |
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lapsed
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| adj.流失的，堕落的v.退步( lapse的过去式和过去分词 )；陷入；倒退；丧失 | |
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missionaries
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| n.传教士( missionary的名词复数 ) | |
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supplementary
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| adj.补充的，附加的 | |
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imprisoned
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| 下狱，监禁( imprison的过去式和过去分词 ) | |
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apostate
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| n.背叛者，变节者 | |
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immediate
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| adj.立即的；直接的，最接近的；紧靠的 | |
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gaol
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| n.(jail)监狱；(不加冠词)监禁；vt.使…坐牢 | |
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bribe
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| n.贿赂；v.向…行贿，买通 | |
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motives
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| n.动机，目的( motive的名词复数 ) | |
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slandering
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| [法]口头诽谤行为 | |
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vindication
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| n.洗冤，证实 | |
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accusation
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| n.控告，指责，谴责 | |
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clergy
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| n.[总称]牧师，神职人员 | |
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contented
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| adj.满意的，安心的，知足的 | |
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estrange
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| v.使疏远，离间，使离开 | |
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sequester
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| vt.使退隐，使隔绝 | |
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loath
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| adj.不愿意的；勉强的 | |
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insolent
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| adj.傲慢的，无理的 | |
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brag
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| v./n.吹牛，自夸；adj.第一流的 | |
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partisan
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| adj.党派性的；游击队的；n.游击队员；党徒 | |
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contemned
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| v.侮辱，蔑视( contemn的过去式和过去分词 ) | |
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ridiculed
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| v.嘲笑，嘲弄，奚落( ridicule的过去式和过去分词 ) | |
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raptures
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| 极度欢喜( rapture的名词复数 ) | |
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transcribed
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| （用不同的录音手段）转录( transcribe的过去式和过去分词 )； 改编（乐曲）（以适应他种乐器或声部）； 抄写； 用音标标出（声音） | |
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testament
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| n.遗嘱；证明 | |
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ballad
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| n.歌谣，民谣，流行爱情歌曲 | |
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bishop
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| n.主教，（国际象棋）象 | |
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pounced
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| v.突然袭击( pounce的过去式和过去分词 )；猛扑；一眼看出；抓住机会（进行抨击） | |
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justify
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| vt.证明…正当(或有理)，为…辩护 | |
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standing
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| n.持续，地位；adj.永久的，不动的，直立的，不流动的 | |
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simplicity
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| n.简单，简易；朴素；直率，单纯 | |
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possessed
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| adj.疯狂的；拥有的，占有的 | |
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vowed
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| 起誓，发誓（vow的过去式与过去分词形式） | |
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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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salvation
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| n.（尤指基督）救世，超度，拯救，解困 | |
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posterity
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| n.后裔，子孙，后代 | |
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gathering
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| n.集会，聚会，聚集 | |
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virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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42
determined
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| adj.坚定的；有决心的 | |
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touching
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| adj.动人的，使人感伤的 | |
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44
torments
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| （肉体或精神上的）折磨，痛苦( torment的名词复数 )； 造成痛苦的事物[人] | |
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45
almighty
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| adj.全能的，万能的；很大的，很强的 | |
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46
blessing
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| n.祈神赐福；祷告；祝福，祝愿 | |
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47
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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48
reconciliations
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| 和解( reconciliation的名词复数 )； 一致； 勉强接受； （争吵等的）止息 | |
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49
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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50
scattered
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| adj.分散的，稀疏的；散步的；疏疏落落的 | |
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51
seculars
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| n.现世的，俗界的( secular的名词复数 ) | |
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52
invincible
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| adj.不可征服的，难以制服的 | |
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53
zeal
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| n.热心，热情，热忱 | |
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54
solaces
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| n.安慰，安慰物( solace的名词复数 ) | |
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miseries
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| n.痛苦( misery的名词复数 )；痛苦的事；穷困；常发牢骚的人 | |
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56
toil
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| vi.辛劳工作，艰难地行动；n.苦工，难事 | |
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57
fiery
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| adj.燃烧着的，火红的；暴躁的；激烈的 | |
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58
conversing
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| v.交谈，谈话( converse的现在分词 ) | |
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calumny
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| n.诽谤，污蔑，中伤 | |
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60
conspicuous
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| adj.明眼的，惹人注目的；炫耀的，摆阔气的 | |
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noted
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| adj.著名的，知名的 | |
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gentry
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| n.绅士阶级，上层阶级 | |
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snobbery
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| n. 充绅士气派, 俗不可耐的性格 | |
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prudence
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| n.谨慎，精明，节俭 | |
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citadel
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| n.城堡；堡垒；避难所 | |
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favourable
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| adj.赞成的，称赞的，有利的，良好的，顺利的 | |
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seaports
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| n.海港( seaport的名词复数 ) | |
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vessel
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| n.船舶；容器，器皿；管，导管，血管 | |
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69
resentments
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| （因受虐待而）愤恨，不满，怨恨( resentment的名词复数 ) | |
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frightful
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| adj.可怕的；讨厌的 | |
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71
passionate
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| adj.热情的，热烈的，激昂的，易动情的，易怒的，性情暴躁的 | |
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loyalty
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| n.忠诚，忠心 | |
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73
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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74
loomed
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| v.隐约出现，阴森地逼近( loom的过去式和过去分词 )；隐约出现，阴森地逼近 | |
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impoverished
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| adj.穷困的，无力的，用尽了的v.使（某人）贫穷( impoverish的过去式和过去分词 )；使（某物）贫瘠或恶化 | |
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76
thigh
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| n.大腿；股骨 | |
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