Ever since the arrival of the British Embassy in Shoa, the king’s attention had been occupied with controversies, which, during a period of sixty years, have perplexed2 the Abyssinian divines. The doctrines3 which His Majesty5 conceives to be most conducive6 to salvation7 are, unfortunately, diametrically opposed to the historical facts and clear evidence of the Gospel; but as summary deposition8 and confiscation9 of property is the sure meed of heresy10, he bids fair in due process of time to promulgate11 a most curious creed12 of his own.
At the expense of a bloody13 civil war, Gondar, with Gojam, Damót, and all the south-western provinces of Amhára, have long maintained the three births of Christ—Christ proceeding14 from the Father from all eternity16, styled “the eternal birth;” his incarnation, as being born of the holy Virgin17, termed his “second or temporal birth;” and his reception of the Holy Ghost in the womb, denominated his “third birth.” The Tigré ecclesiastics18, on the other hand, whose side is invariably espoused19 by the primate20 of Ethiopia, deny the third birth, upon the grounds that the reception of the Holy Ghost cannot be so styled—the opinions of both parties being at variance21 with the belief of the Occidental churches, which, on the evidence of the Gospel, believe that our blessed Saviour22 received the Holy Ghost at his baptism in his thirtieth year, immediately prior to the commencement of his preaching.
Further, the Gondar sectarians assert that Christ received the Holy Ghost by the Father, whilst those of Tigré affirm that, being God himself, he gave the Holy Ghost unto himself. This creed has obtained for the latter faction24 the opprobrious25 epithet26 of Kárra Ha?manót, “the Knife of the Faith,” in allusion27 to their having lopped off an acknowledged scriptural truth.
Asfa Woosen, grandsire to Sáhela Selássie, being assured by his father confessor, a native of Gondar, that in event of his embracing the doctrine4 of the three births, the district of Morabeitie, already conquered by Emmaha Yasoos, but not at that period completely annexed28 to Efát, should be permanently29 secured to him through the spiritual influence of the church, adopted it without hesitation30. Until within the last few years the belief was limited to the monarchs31 of Shoa; but the hospitality of the reigning33 sovereign attracting to his dominions34 numerous visitors from the north and west of Abyssinia, the latent flame was quickly fanned; and the dispute reaching a great height, was at length brought before the despot, who put an end to it by issuing a royal proclamation, under the solitary35 tree at Angollála, “That he who should henceforth deny the three births of Christ, should forfeit36 his property, and be banished37 the realm.”
Aro?, a eunuch from Gondar, shortly disseminated38 another curious doctrine, which asserts that the human soul possesses knowledge, fasts, and worships in the womb, and immediately on separation from the body renders an account on high. On the recent nomination39 of the Alaka Wolda Georgis to be head of the Church, and of Kidána Wold to be the Alaka of Debra Libanos, three monks40 set out to Gondar for the purpose of denouncing them, as being opposed to this creed. Ras Ali, erroneously concluding that they denied the three births, sent to Sáhela Selássie to inquire how it happened that he had seceded41 from the faith of his forefathers42 by the appointment of the two individuals in question. Hereat the Negoos waxing wroth, exclaimed, “Am I then the vassal43 of Ras Ali, that he thus interrogates44 me?” But reflection showed him the propriety45 of avoiding a dispute which must have involved serious consequences, and with his usual temporising policy he sent a reply declaratory “that he had not abjured46 the belief of his ancestors.”
The monks of Debra Libanos having thus failed in their attempt to remove the newly-appointed Alakas, next sought to accomplish their purpose by the establishment of their creed throughout the kingdom, and gaining numerous proselytes, the disputes had soon reached the climax47. After fruitless efforts to satisfy the interests of all concerned, His Majesty sought to escape participation48 in the quarrel, by referring the parties to Gondar; but Zenama Work, the Queen-dowager, well assured that Ras Ali and the head of the monks would decide against the sect23 whose doctrines she espoused, denied a passage through Zalla Dingai, and thus compelled the whole to return to Ankóber.
As had been anticipated, this step resulted in the complete triumph of the Gondar eunuch, and the consequent dismissal with disgrace of the Alaka Wolda Georgis, chief of the church of Shoa, the Alakas of Saint Michael, Saint George, Aferbeine, Kondie, Arámba, Debra Berhán, and Angollála; of the king’s confessor; of Wolda Ha?manót, great Alaka of Mans, chief of thirty-eight churches, styled Bála Wámber, “the Master of the Chair,” from his possessing the privilege of sitting in the royal presence on an iron stool; and of numerous other priests, whose property was confiscated49 by the crown, and who received sentence of banishment50 from the kingdom.
On the herald51 proclaiming under the palace gate at the capital that the belief of the knowledge of the human soul in the womb should henceforth be received by all classes, under similar pains and penalties, public thanksgivings were offered in the victorious52 churches; and the priests, forming triumphant53 processions through every street of the town, chanted psalms54 amid the shrill55 acclamations of the women, and the din15 of the sacred drums. The defeated party, on the other hand, complained loudly that they had been dismissed without an impartial56 hearing; the monarch32 having simply observed that the fact of their not proceeding to Gondar, as commanded to do, sufficiently57 proved their error. This they disclaimed58, and after requesting to be convinced upon the Scriptures59, added, “Will the king adjudge the faith as he adjudges moveables and lands?” But the despot cut the matter short in these words:—“Enough, you are dismissed; and since you will not receive the faith of my forefathers, by their manes, and by the holy Trinity, I swear that you may beg your bread through the land, rather than that one of your creed should be received again into the bosom60 of the church.”
The success of the Debra Libanos sectarians was speedily followed by discussions relative to the equal adoration61 due to the holy Virgin and her Son, whilst the despotic and ill-advised proceedings62 of His Majesty raised a storm throughout the entire realm. The ban of excommunication was instantly resorted to—the curse of the church was pronounced upon the triumphant party—the priests who passed it, after having been seized and compelled to accord absolution, were expelled the kingdom—and a brave and courageous63 leader seemed alone wanting, to induce those who had been defeated to raise the standard of revolt once more in a religious war.
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1 controversies | |
争论 | |
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2 perplexed | |
adj.不知所措的 | |
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3 doctrines | |
n.教条( doctrine的名词复数 );教义;学说;(政府政策的)正式声明 | |
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4 doctrine | |
n.教义;主义;学说 | |
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5 majesty | |
n.雄伟,壮丽,庄严,威严;最高权威,王权 | |
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6 conducive | |
adj.有益的,有助的 | |
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7 salvation | |
n.(尤指基督)救世,超度,拯救,解困 | |
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8 deposition | |
n.免职,罢官;作证;沉淀;沉淀物 | |
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9 confiscation | |
n. 没收, 充公, 征收 | |
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10 heresy | |
n.异端邪说;异教 | |
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11 promulgate | |
v.宣布;传播;颁布(法令、新法律等) | |
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12 creed | |
n.信条;信念,纲领 | |
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13 bloody | |
adj.非常的的;流血的;残忍的;adv.很;vt.血染 | |
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14 proceeding | |
n.行动,进行,(pl.)会议录,学报 | |
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15 din | |
n.喧闹声,嘈杂声 | |
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16 eternity | |
n.不朽,来世;永恒,无穷 | |
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17 virgin | |
n.处女,未婚女子;adj.未经使用的;未经开发的 | |
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18 ecclesiastics | |
n.神职者,教会,牧师( ecclesiastic的名词复数 ) | |
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19 espoused | |
v.(决定)支持,拥护(目标、主张等)( espouse的过去式和过去分词 ) | |
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20 primate | |
n.灵长类(目)动物,首席主教;adj.首要的 | |
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21 variance | |
n.矛盾,不同 | |
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22 saviour | |
n.拯救者,救星 | |
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23 sect | |
n.派别,宗教,学派,派系 | |
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24 faction | |
n.宗派,小集团;派别;派系斗争 | |
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25 opprobrious | |
adj.可耻的,辱骂的 | |
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26 epithet | |
n.(用于褒贬人物等的)表述形容词,修饰语 | |
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27 allusion | |
n.暗示,间接提示 | |
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28 annexed | |
[法] 附加的,附属的 | |
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29 permanently | |
adv.永恒地,永久地,固定不变地 | |
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30 hesitation | |
n.犹豫,踌躇 | |
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31 monarchs | |
君主,帝王( monarch的名词复数 ) | |
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32 monarch | |
n.帝王,君主,最高统治者 | |
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33 reigning | |
adj.统治的,起支配作用的 | |
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34 dominions | |
统治权( dominion的名词复数 ); 领土; 疆土; 版图 | |
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35 solitary | |
adj.孤独的,独立的,荒凉的;n.隐士 | |
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36 forfeit | |
vt.丧失;n.罚金,罚款,没收物 | |
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37 banished | |
v.放逐,驱逐( banish的过去式和过去分词 ) | |
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38 disseminated | |
散布,传播( disseminate的过去式和过去分词 ) | |
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39 nomination | |
n.提名,任命,提名权 | |
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40 monks | |
n.修道士,僧侣( monk的名词复数 ) | |
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41 seceded | |
v.脱离,退出( secede的过去式和过去分词 ) | |
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42 forefathers | |
n.祖先,先人;祖先,祖宗( forefather的名词复数 );列祖列宗;前人 | |
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43 vassal | |
n.附庸的;属下;adj.奴仆的 | |
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44 interrogates | |
n.询问( interrogate的名词复数 );审问;(在计算机或其他机器上)查询v.询问( interrogate的第三人称单数 );审问;(在计算机或其他机器上)查询 | |
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45 propriety | |
n.正当行为;正当;适当 | |
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46 abjured | |
v.发誓放弃( abjure的过去式和过去分词 );郑重放弃(意见);宣布撤回(声明等);避免 | |
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47 climax | |
n.顶点;高潮;v.(使)达到顶点 | |
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48 participation | |
n.参与,参加,分享 | |
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49 confiscated | |
没收,充公( confiscate的过去式和过去分词 ) | |
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50 banishment | |
n.放逐,驱逐 | |
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51 herald | |
vt.预示...的来临,预告,宣布,欢迎 | |
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52 victorious | |
adj.胜利的,得胜的 | |
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53 triumphant | |
adj.胜利的,成功的;狂欢的,喜悦的 | |
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54 psalms | |
n.赞美诗( psalm的名词复数 );圣诗;圣歌;(中的) | |
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55 shrill | |
adj.尖声的;刺耳的;v尖叫 | |
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56 impartial | |
adj.(in,to)公正的,无偏见的 | |
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57 sufficiently | |
adv.足够地,充分地 | |
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58 disclaimed | |
v.否认( disclaim的过去式和过去分词 ) | |
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59 scriptures | |
经文,圣典( scripture的名词复数 ); 经典 | |
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60 bosom | |
n.胸,胸部;胸怀;内心;adj.亲密的 | |
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61 adoration | |
n.爱慕,崇拜 | |
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62 proceedings | |
n.进程,过程,议程;诉讼(程序);公报 | |
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63 courageous | |
adj.勇敢的,有胆量的 | |
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