Burghley fixed19 upon November 25, a Saturday, as the date for Campion’s execution. Sherwin was appointed to die in his company, as representing the Seminary at Rheims. They were taken together one day into the Lieutenant’s Hall to face some endless argument or other. The opponent, “by report of such as stood by, was never so holden up to the wall in his life.” On the way back to their cells, under guard, they crossed one of the Tower courts. “Ah, Father Campion!” said his young comrade, smiling at the welcome London sun, “I shall shortly be above yon fellow.” Even one hurried free breath of fresh air must have meant much to Campion. To be “clapped up a close prisoner,” as he had been from the first, meant that his windows were blocked, and their minimum of air strained through a narrow slanted20 funnel21, latticed at its skyward end, and with but one tiny pane22 occasionally opened at the bottom. But these things, humanly intolerable, counted for little on[170] the threshold of light and liberty everlasting24. “Delay of our death doth somewhat dull me,” wrote Sherwin, touchingly25, to a friend. “Truth it is, I had hoped ere this, casting off this body of death, to have kissed the precious, glorified26 wounds of my sweet Saviour27, sitting in the Throne of His Father’s own glory.” There was a good deal of haggling28 and hesitation29 on the subject. By statute30 law any caught priest was hangable; but public opinion (as Simpson reminds us in a brilliant page) did not always run with the statute law. Moreover, Camden says expressly that the Queen (who is supposed to have supervised and approved all he wrote) did not believe in the “treasons” charged to the “silly priests.” It is remarkable31 that the first defensive32 pamphlet put forth33 by the Government after Campion’s death, was one “in which the plot of Rheims and Rome was prudently34 forgotten—the very matter of the indictment35!”
By the time the day for the execution was finally set for Friday, the first of December, a third priest had been chosen from the waiting batch36 of victims, as representing[171] the English College at Rome. This was the Blessed Alexander Briant, who had applied37 from his prison cell for admission into the Society of Jesus, a fact not known to his persecutors. If the entry of his age in the Oxford38 Matriculation Lists be correct (as is most likely), he was now only in his twenty-sixth year. He was grave and gentle in character, full of charm, and of the most extraordinary personal beauty. He had been carried off in the course of a descent on Fr. Parsons’ London rooms, starved and parched39 in the Marshalsea, tortured by needles, and kept in the entire darkness of deep dungeons40 in the Tower. Norton, the Rackmaster, on three occasions, proceeded (in his own phrase) to “make him a foot longer than God made him,” yet he adds that “he stood still with express refusal that he would tell the truth.” The “truth” meant information of the whereabouts of Fr. Parsons, a former tutor and devoted41 friend, and of the place where Parsons’ books were being printed. Briant had been condemned42 the day after Campion’s trial, in Westminster Hall, where his angelic looks, out-lasting[172] a hell of almost unique torment43, did not pass unnoticed by the public. Here (though some accounts say it was at the scaffold) he carried in the palm of his hand, and gazed upon often, a little cross of rough wood which he had managed to whittle45 in his cell, and on which he had traced an outline in charcoal46 of the figure of the Crucified. Pedro Serrano, the secretary of the Spanish Ambassador, saw it taken away from Briant, and heard him say: “You can wrest47 it from my hand, but never from my heart.” Not long afterwards George Gilbert died in Italy, kissing Blessed Alexander’s little cross, which he must have taken pains to buy back.
These three, Fathers Campion, Sherwin, and Briant, were led forth on a bitter morning, and bound to their hurdles48, in the rain, outside the Tower gates. Campion’s life for the past week had been nothing but fasting, watching and prayer, and he was never in more gallant50 spirits. “God save you all, gentlemen!” so he saluted51 the crowd, on first coming out: “God bless you all, and make you all good Catholics!” The two[173] younger men were strapped52 down on one hurdle49 side by side, Campion alone on the other. The mud was thick in the unpaved streets of London, and the double span of horses, each flat hurdle being tied to two tails, went at a great pace through Cheapside, Newgate Street, and Holborn. There were intervals53, however, when the jolted54 and bemired prisoners were able to speak with their sympathizers, who surged in upon them, and thus saved them for the moment from the incessant55 annoyance56 of Charke and other accompanying fanatics57. Some asked Fr. Campion’s blessing58; some spoke59 in his ear matters of conscience; one gentleman courteously60 bent61 down and wiped the priest’s bespattered face: “for which charity, or haply some sudden-moved affection, may God reward him!” says one annalist who saw the kind deed done.
The New Gate spanned the street where the prison named after it stood until yesterday; and in a niche62 of the New Gate was still a statue of Our Lady: this Fr. Campion reverenced63, raising his head and his bound body, as best he could, as he passed[174] under. The three martyrs65 were seen to be smiling, nay66, laughing, and the people commented with wonder on their light-heartedness. A mile or so of sheer country at the end of the road, and Tyburn was at hand, stark67 against a cloudy sky, with a vast crowd waiting to see the sacrifice: “more than three thousand horse,” says Serrano, in the contemporary letter already quoted, “and an infinite number of souls.” And he goes on, in the truest Catholic temper, speaking for himself, the Ambassador, and their little circle, to say, “there was no one of us who had not envy of their death.” Just as the hurdles halted, the sudden sun shone out and lit up the gallows68 with its hanging halters. Fr. Campion was set upon his feet, put into the hangman’s cart, driven under the triangular69 beams, and told to put his head into the noose70. This the first martyr64 of the English Jesuits did with all meekness71. Then, “with grave countenance72 and sweet voice,” he began to speak, as he supposed he was to be allowed to do, according to custom. He took the text of St. Paul: “We are made a spectacle unto[175] the world, and to angels, and to men: we are fools for Christ’s sake.” Sir Francis Knowles and other officials promptly73 interrupted him, and reminded him to confess his treason. So once more he must needs say: “I desire you all to bear witness with me that I am thereof altogether innocent. . . . I am a Catholic man and a priest: in that faith have I lived, and in that faith do I intend to die. If you esteem74 my religion treason, then am I guilty. As for other treason, I never committed any: God is my judge.” He spoke of the names which he had been hoodwinked into confessing, and protested that all the “secrets” held back were spiritual confidences, and that there were no “secrets” of another nature between his hosts and him; he also put in a plea for one Richardson, imprisoned75 on account of the Decem Rationes, whereas he knew nothing whatever of that book. He then tried to pray. But a school-master with lungs, named Hearne, hastily stepped forward and read a novel proclamation, first and last of its kind, declaring in the Queen’s name that[176] these men about to be executed were perishing not for religion but for treason. Diligent76 reassertion, in those days, seems to have established anything as a fact!
The lords and sheriffs present reverted77 to “the bloody78 question”: what did Master Campion think of the Bull of Pius Quintus and the excommunication of the Queen? and would he renounce79 the Pope of Rome? He answered wearily that he was a Catholic. One voice shouted: “In your Catholicism all treason is contained!” A minister came forward to bid the martyr pray with him, but with marked gentleness was denied his will. “You and I are not one in religion: wherefore, I pray you, content yourself. I bar none of prayer, but I only desire them of the Household of Faith to pray with me, and in mine agony to say one Creed80.” The Creed was chosen “to signify that he died for the confession81 of the Catholic and Apostolic Faith.” He endeavoured again to pray, probably using aloud the words of some of the Vulgate Psalms82 or ritual hymns83, when a spectator called out angrily to him to pursue his devotions in English.[177] “I will pray unto God,” answered Campion, with all himself in the answer, “in a language which we both well understand!” He was again interrupted, and ordered to ask forgiveness of the Queen, and to pray for her. But his sweetness and patience held out till the last. “Wherein have I offended her? In this am I innocent: this is my last speech: in this give me credit. I have and do pray for her.” “Pray you for Queen—Elizabeth?” was the insinuating84 query85, made often, and answered often, as here. Campion said: “Yea, for Elizabeth, your Queen and my Queen, unto whom I wish a long, quiet reign12, with all prosperity.” He had barely finished this emphatic86 sentence when the cart was drawn87 away. The multitude with one accord swayed and groaned88. Somebody in authority (one account names the Chamberlain of the Royal Household, Lord Howard of Effingham) mercifully forbade the hangman to cut the rope until he was quite dead. That other rope with which Campion was bound Parsons managed to buy, and he had it laid about his own neck when he came to[178] die, in 1610. It is now at Stonyhurst: a thin, frayed89 old cord some twelve feet long.
Close to the quartering-block stood a spectator, a young gallant of twenty-three, eldest90 son of a Norfolk house, who had great gifts of mind, and was given to writing verses: his name was Henry Walpole. He was a Catholic, though, it would seem, a worldly one. His generous instincts of humanity, however, had led him to befriend hunted priests; and a love of Campion, in particular, was already kindled91 in him through this association. As the executioner threw the severed92 limbs of a blessed soul into the great smoking cauldron, to parboil them before they were stuck on spikes93, according to sentence, a few drops were splashed out upon Henry Walpole’s doublet. The incident roused his mind and pierced his heart, and was to him the instant cry of his vocation94. Like many another spiritual son of Blessed Edmund Campion (and nearer to him than they, because he entered the Society), he was granted the glory of following him, through faults of his own, through innumerable hardships,[179] and through martyrdom at York, in April, 1595, into the peace of Paradise.
Meanwhile the hangman had seized the second victim, saying: “Come, Sherwin! take thou also thy wages.” That manly23 man looked upon the bare bloody arm of the other, and eager to show some public veneration95 of his sainted leader, first bent forward and kissed it; then he leaped into the cart. Young Briant presently endured death for the Faith with an even calmer courage. The populace, much wrought96 up over all three, went home, through the winter mists, in tears. Most of them who had prejudices against the Church lost them for good; and very many straightway entered her communion.
The Government sent forth publication after publication in lame97 defence of its action. Soon France, Austria, Italy, were inundated98 with accounts of the event; these everywhere produced the deepest impression. At home, a great tidal wave of conversion99 to the old Church swept in.
Campion’s death, last and best of his wonderful missionary100 labours, bore the[180] most astonishing fruit. The long storm of persecution101 raged at its full fierceness after 1581, and it burst over the heads not only of a far more numerous, but a far more heroic body. Edmund Campion’s spirit had been built in good time, as it were, into the unsteady wall.
Robert Parsons had an intense feeling for his first comrade-in-arms. “I understand of the advancement102 and exaltation of my dear brother Mr. Campion, and his fellows. Our Lord be blessed for it! it is the joyfullest news in one respect that ever came to my heart.” This same feeling breaks out with powerful irony103, addressing the “Geneva-coloured” clerics, who so long harassed104 the martyr-group of 1581. “Their blood will, I doubt not, fight against your errors and impiety105 many hundred years after you are passed from the world altogether. . . . They are well bestowed106 upon you: you have used them to the best.”
And Allen, in a private letter, says on his part: “Ten thousand sermons would not have published our apostolic faith and[181] religion so winningly as the fragrance107 of these victims, most sweet both to God and to men.”
No remote mystic was Edmund Campion, but a man of his age, with much endearing human circumstance about him and in him. Caring for nothing but the things of the soul, he had yet caught the ear and the eye of the nation. The tidings of his end meant much to many of the great Elizabethans: not least personal was it, perhaps, to the lad Shakespeare, whose father had been settled as a stout108 Recusant by the Warwickshire ministrations of Parsons.
An aged44 priest, Gregory Gunne, came up before the Council in 1585, his thoughts and tongue too busy in Campion’s praise. The day would come, he said, when a religious house would stand as a votive offering on the spot where “the only man in England” had perished. There was still no sign of such a thing when Mr. Richard Simpson’s great monograph109 was first published, and that was twenty years before Pope Leo XIII beatified the Blessed Edmund[182] Campion on December 9, 1886. But now there is a Convent with Perpetual Adoration110 in its little chapel111, and two bright English flags ever leaning against the altar, on that ground of the London Tyburn: and is it wonderful that the vision of a worthier112 memorial haunts the imagination of those who go there to pray for their country?
Blessed Edmund Campion was “a religious genius,” with a creative spirituality given to few, even among the canonized children of the Fold. But in his kinship with his place and time, his peculiar113 gentleness, his scholarship lightly worn, his magic influence, his fearless deed and flawless word, he was a great Elizabethan too. He had sacrificed his fame and changed his career. He had spent himself for a cause the world can never love, and by so doing he has courted the ill-will of what passed for history, up to our own day. But no serious student now mistakes the reason why his own England found no use for her “diamond” other than the one strange use to which she put him. He is sure at last of justice. In the Church, that name of his[183] will have a never-dying beauty, though it is not quite where it might have been on the secular114 roll-call. To understand this is also to rejoice in it: for why should we look to find there at all, those who are “hidden with Christ in God”?
The End
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proffers
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| v.提供，贡献，提出( proffer的第三人称单数 ) | |
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previously
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| adv.以前，先前（地） | |
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imprisonment
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| n.关押，监禁，坐牢 | |
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wrath
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| n.愤怒，愤慨，暴怒 | |
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reprisals
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| n.报复（行为）( reprisal的名词复数 ) | |
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repentant
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| adj.对…感到悔恨的 | |
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ferment
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| vt.使发酵；n./vt.（使）激动，（使）动乱 | |
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inmates
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| n.囚犯( inmate的名词复数 ) | |
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dismally
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| adv.阴暗地，沉闷地 | |
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concisely
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| adv.简明地 | |
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dreaded
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| adj.令人畏惧的；害怕的v.害怕，恐惧，担心( dread的过去式和过去分词) | |
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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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corroborated
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| v.证实，支持（某种说法、信仰、理论等）( corroborate的过去式 ) | |
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intercede
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| vi.仲裁，说情 | |
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foul
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| adj.污秽的；邪恶的；v.弄脏；妨害；犯规；n.犯规 | |
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judicial
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| adj.司法的，法庭的，审判的，明断的，公正的 | |
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accosted
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| v.走过去跟…讲话( accost的过去式和过去分词 )；跟…搭讪；（乞丐等）上前向…乞讨；（妓女等）勾搭 | |
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tragic
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| adj.悲剧的，悲剧性的，悲惨的 | |
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fixed
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| adj.固定的，不变的，准备好的；(计算机)固定的 | |
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slanted
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| 有偏见的； 倾斜的 | |
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funnel
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| n.漏斗；烟囱；v.汇集 | |
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pane
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| n.窗格玻璃，长方块 | |
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manly
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| adj.有男子气概的；adv.男子般地，果断地 | |
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everlasting
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| adj.永恒的，持久的，无止境的 | |
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touchingly
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| adv.令人同情地，感人地，动人地 | |
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glorified
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| 美其名的，变荣耀的 | |
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saviour
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| n.拯救者，救星 | |
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haggling
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| v.讨价还价( haggle的现在分词 ) | |
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hesitation
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| n.犹豫，踌躇 | |
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statute
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| n.成文法，法令，法规；章程，规则，条例 | |
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remarkable
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| adj.显著的，异常的，非凡的，值得注意的 | |
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defensive
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| adj.防御的；防卫的；防守的 | |
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forth
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| adv.向前；向外，往外 | |
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prudently
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| adv. 谨慎地，慎重地 | |
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indictment
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| n.起诉；诉状 | |
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batch
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| n.一批(组，群)；一批生产量 | |
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applied
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| adj.应用的；v.应用，适用 | |
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Oxford
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| n.牛津（英国城市） | |
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parched
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| adj.焦干的；极渴的；v.（使）焦干 | |
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dungeons
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| n.地牢( dungeon的名词复数 ) | |
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devoted
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| adj.忠诚的，忠实的，热心的，献身于...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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torment
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| n.折磨；令人痛苦的东西(人)；vt.折磨；纠缠 | |
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aged
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| adj.年老的，陈年的 | |
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whittle
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| v.削（木头），削减；n.屠刀 | |
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charcoal
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| n.炭，木炭，生物炭 | |
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wrest
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| n.扭，拧，猛夺；v.夺取，猛扭，歪曲 | |
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hurdles
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| n.障碍( hurdle的名词复数 )；跳栏；（供人或马跳跃的）栏架；跨栏赛 | |
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hurdle
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| n.跳栏，栏架；障碍，困难；vi.进行跨栏赛 | |
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gallant
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| adj.英勇的，豪侠的；(向女人)献殷勤的 | |
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saluted
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| v.欢迎，致敬( salute的过去式和过去分词 )；赞扬，赞颂 | |
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strapped
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| adj.用皮带捆住的，用皮带装饰的；身无分文的；缺钱；手头紧v.用皮带捆扎(strap的过去式和过去分词)；用皮带抽打；包扎；给…打绷带 | |
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intervals
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| n.[军事]间隔( interval的名词复数 )；间隔时间；[数学]区间；（戏剧、电影或音乐会的）幕间休息 | |
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jolted
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| （使）摇动， （使）震惊( jolt的过去式和过去分词 ) | |
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incessant
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| adj.不停的，连续的 | |
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annoyance
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| n.恼怒，生气，烦恼 | |
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fanatics
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| 狂热者，入迷者( fanatic的名词复数 ) | |
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blessing
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| n.祈神赐福；祷告；祝福，祝愿 | |
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spoke
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| 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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courteously
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| adv.有礼貌地，亲切地 | |
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bent
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| n.爱好，癖好；adj.弯的；决心的，一心的 | |
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niche
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| n.壁龛；合适的职务(环境、位置等) | |
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reverenced
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| v.尊敬，崇敬( reverence的过去式和过去分词 )；敬礼 | |
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martyr
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| n.烈士，殉难者；vt.杀害，折磨，牺牲 | |
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martyrs
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| n.martyr的复数形式；烈士( martyr的名词复数 )；殉道者；殉教者；乞怜者（向人诉苦以博取同情） | |
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nay
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| adv.不；n.反对票，投反对票者 | |
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stark
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| adj.荒凉的；严酷的；完全的；adv.完全地 | |
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gallows
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| n.绞刑架，绞台 | |
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triangular
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| adj.三角（形）的，三者间的 | |
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noose
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| n.绳套，绞索（刑）；v.用套索捉；使落入圈套；处以绞刑 | |
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71
meekness
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| n.温顺，柔和 | |
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72
countenance
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| n.脸色，面容；面部表情；vt.支持，赞同 | |
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promptly
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| adv.及时地，敏捷地 | |
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74
esteem
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| n.尊敬，尊重；vt.尊重，敬重；把…看作 | |
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75
imprisoned
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| 下狱，监禁( imprison的过去式和过去分词 ) | |
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diligent
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| adj.勤勉的，勤奋的 | |
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reverted
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| 恢复( revert的过去式和过去分词 )； 重提； 回到…上； 归还 | |
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bloody
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| adj.非常的的；流血的；残忍的；adv.很；vt.血染 | |
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renounce
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| v.放弃；拒绝承认，宣布与…断绝关系 | |
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creed
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| n.信条；信念，纲领 | |
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81
confession
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| n.自白，供认，承认 | |
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82
psalms
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| n.赞美诗( psalm的名词复数 )；圣诗；圣歌；(中的) | |
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83
hymns
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| n.赞美诗，圣歌，颂歌( hymn的名词复数 ) | |
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84
insinuating
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| adj.曲意巴结的，暗示的v.暗示( insinuate的现在分词 )；巧妙或迂回地潜入；（使）缓慢进入；慢慢伸入 | |
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85
query
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| n.疑问，问号，质问；vt.询问，表示怀疑 | |
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86
emphatic
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| adj.强调的，着重的；无可置疑的，明显的 | |
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87
drawn
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| v.拖，拉，拔出；adj.憔悴的，紧张的 | |
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groaned
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| v.呻吟( groan的过去式和过去分词 )；发牢骚；抱怨；受苦 | |
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89
frayed
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| adj.磨损的v.（使布、绳等）磨损，磨破( fray的过去式和过去分词 ) | |
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eldest
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| adj.最年长的，最年老的 | |
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kindled
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| （使某物）燃烧，着火( kindle的过去式和过去分词 )； 激起（感情等）； 发亮，放光 | |
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severed
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| v.切断，断绝( sever的过去式和过去分词 )；断，裂 | |
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spikes
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| n.穗( spike的名词复数 )；跑鞋；（防滑）鞋钉；尖状物v.加烈酒于( spike的第三人称单数 )；偷偷地给某人的饮料加入（更多）酒精（ 或药物）；把尖状物钉入；打乱某人的计划 | |
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vocation
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| n.职业，行业 | |
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95
veneration
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| n.尊敬，崇拜 | |
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96
wrought
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| v.引起；以…原料制作；运转；adj.制造的 | |
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lame
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| adj.跛的，(辩解、论据等)无说服力的 | |
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inundated
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| v.淹没( inundate的过去式和过去分词 )；（洪水般地）涌来；充满；给予或交予（太多事物）使难以应付 | |
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99
conversion
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| n.转化，转换，转变 | |
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100
missionary
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| adj.教会的，传教(士)的；n.传教士 | |
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101
persecution
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| n. 迫害,烦扰 | |
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102
advancement
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| n.前进，促进，提升 | |
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103
irony
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| n.反语，冷嘲；具有讽刺意味的事，嘲弄 | |
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104
harassed
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| adj. 疲倦的，厌烦的 动词harass的过去式和过去分词 | |
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impiety
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| n.不敬；不孝 | |
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106
bestowed
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| 赠给，授予( bestow的过去式和过去分词 ) | |
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107
fragrance
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| n.芬芳，香味，香气 | |
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109
monograph
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| n.专题文章，专题著作 | |
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110
adoration
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| n.爱慕，崇拜 | |
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111
chapel
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| n.小教堂，殡仪馆 | |
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112
worthier
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| 应得某事物( worthy的比较级 )； 值得做某事； 可尊敬的； 有（某人或事物）的典型特征 | |
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113
peculiar
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| adj.古怪的，异常的；特殊的，特有的 | |
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114
secular
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| n.牧师，凡人；adj.世俗的，现世的，不朽的 | |
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