WHOEVER regards the early history of Christianity, will perceive how necessary to its triumph was that fierce spirit of zeal, which, fearing no danger, accepting no compromise, inspired its champions and sustained its martyrs5. In a dominant6 Church the genius of intolerance betrays its cause—in a weak and persecuted7 Church, the same genius mainly supports. It was necessary to scorn, to loathe8, to abhor9 the creeds10 of other men, in order to conquer the temptations which they presented—it was necessary rigidly11 to believe not only that the Gospel was the true faith, but the sole true faith that saved, in order to nerve the disciple12 to the austerity of its doctrine13, and to encourage him to the sacred and perilous chivalry14 of converting the Polytheist and the Heathen. The sectarian sternness which confined virtue16 and heaven to a chosen few, which saw demons17 in other gods, and the penalties of hell in other religions—made the believer naturally anxious to convert all to whom he felt the ties of human affection; and the circle thus traced by benevolence18 to man was yet more widened by a desire for the glory of God. It was for the honour of the Christian3 faith that the Christian boldly forced its tenets upon the scepticism of some, the repugnance19 of others, the sage20 contempt of the philosopher, the pious21 shudder22 of the people—his very intolerance supplied him with his fittest instruments of success; and the soft Heathen began at last to imagine there must indeed be something holy in a zeal wholly foreign to his experience, which stopped at no obstacle, dreaded23 no danger, and even at the torture, or on the scaffold, referred a dispute far other than the calm differences of speculative24 philosophy to the tribunal of an Eternal Judge. It was thus that the same fervor25 which made the Churchman of the middle age a bigot without mercy, made the Christian of the early days a hero without fear.
Of these more fiery26, daring, and earnest natures, not the least ardent27 was Olinthus. No sooner had Apaecides been received by the rites28 of baptism into the bosom29 of the Church, than the Nazarene hastened to make him conscious of the impossibility to retain the office and robes of priesthood. He could not, it was evident, profess30 to worship God, and continue even outwardly to honour the idolatrous altars of the Fiend.
Nor was this all, the sanguine31 and impetuous mind of Olinthus beheld32 in the power of Apaecides the means of divulging33 to the deluded34 people the juggling35 mysteries of the oracular Isis. He thought Heaven had sent this instrument of his design in order to disabuse36 the eyes of the crowd, and prepare the way, perchance, for the conversion37 of a whole city. He did not hesitate then to appeal to all the new-kindled enthusiasm of Apaecides, to arouse his courage, and to stimulate38 his zeal. They met, according to previous agreement, the evening after the baptism of Apaecides, in the grove39 of Cybele, which we have before described.
'At the next solemn consultation40 of the oracle,' said Olinthus, as he proceeded in the warmth of his address, 'advance yourself to the railing, proclaim aloud to the people the deception41 they endure, invite them to enter, to be themselves the witness of the gross but artful mechanism42 of imposture43 thou hast described to me. Fear not—the Lord, who protected Daniel, shall protect thee; we, the community of Christians, will be amongst the crowd; we will urge on the shrinking: and in the first flush of the popular indignation and shame, I myself, upon those very altars, will plant the palm-branch typical of the Gospel—and to my tongue shall descend44 the rushing Spirit of the living God.'
Heated and excited as he was, this suggestion was not unpleasing to Apaecides. He was rejoiced at so early an opportunity of distinguishing his faith in his new sect15, and to his holier feelings were added those of a vindictive45 loathing46 at the imposition he had himself suffered, and a desire to avenge47 it. In that sanguine and elastic48 overbound of obstacles (the rashness necessary to all who undertake venturous and lofty actions), neither Olinthus nor the proselyte perceived the impediments to the success of their scheme, which might be found in the reverent49 superstition50 of the people themselves, who would probably be loth, before the sacred altars of the great Egyptian goddess, to believe even the testimony51 of her priest against her power.
Apaecides then assented52 to this proposal with a readiness which delighted Olinthus. They parted with the understanding that Olinthus should confer with the more important of his Christian brethren on his great enterprise, should receive their advice and the assurances of their support on the eventful day. It so chanced that one of the festivals of Isis was to be held on the second day after this conference. The festival proffered53 a ready occasion for the design. They appointed to meet once more on the next evening at the same spot; and in that meeting were finally to be settled the order and details of the disclosure for the following day.
It happened that the latter part of this conference had been held near the sacellum, or small chapel54, which I have described in the early part of this work; and so soon as the forms of the Christian and the priest had disappeared from the grove, a dark and ungainly figure emerged from behind the chapel.
'I have tracked you with some effect, my brother flamen,' soliloquised the eavesdropper55; 'you, the priest of Isis, have not for mere56 idle discussion conferred with this gloomy Christian. Alas57! that I could not hear all your precious plot: enough! I find, at least, that you meditate58 revealing the sacred mysteries, and that to-morrow you meet again at this place to plan the how and the when. May Osiris sharpen my ears then, to detect the whole of your unheard-of audacity59! When I have learned more, I must confer at once with Arbaces. We will frustrate60 you, my friends, deep as you think yourselves. At present, my breast is a locked treasury61 of your secret.'
Thus muttering, Calenus, for it was he, wrapped his robe round him, and strode thoughtfully homeward.
点击收听单词发音
1 zeal | |
n.热心,热情,热忱 | |
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2 Christians | |
n.基督教徒( Christian的名词复数 ) | |
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3 Christian | |
adj.基督教徒的;n.基督教徒 | |
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4 perilous | |
adj.危险的,冒险的 | |
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5 martyrs | |
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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6 dominant | |
adj.支配的,统治的;占优势的;显性的;n.主因,要素,主要的人(或物);显性基因 | |
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7 persecuted | |
(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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8 loathe | |
v.厌恶,嫌恶 | |
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9 abhor | |
v.憎恶;痛恨 | |
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10 creeds | |
(尤指宗教)信条,教条( creed的名词复数 ) | |
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11 rigidly | |
adv.刻板地,僵化地 | |
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12 disciple | |
n.信徒,门徒,追随者 | |
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13 doctrine | |
n.教义;主义;学说 | |
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14 chivalry | |
n.骑士气概,侠义;(男人)对女人彬彬有礼,献殷勤 | |
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15 sect | |
n.派别,宗教,学派,派系 | |
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16 virtue | |
n.德行,美德;贞操;优点;功效,效力 | |
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17 demons | |
n.恶人( demon的名词复数 );恶魔;精力过人的人;邪念 | |
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18 benevolence | |
n.慈悲,捐助 | |
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19 repugnance | |
n.嫌恶 | |
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20 sage | |
n.圣人,哲人;adj.贤明的,明智的 | |
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21 pious | |
adj.虔诚的;道貌岸然的 | |
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22 shudder | |
v.战粟,震动,剧烈地摇晃;n.战粟,抖动 | |
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23 dreaded | |
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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24 speculative | |
adj.思索性的,暝想性的,推理的 | |
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25 fervor | |
n.热诚;热心;炽热 | |
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26 fiery | |
adj.燃烧着的,火红的;暴躁的;激烈的 | |
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27 ardent | |
adj.热情的,热烈的,强烈的,烈性的 | |
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28 rites | |
仪式,典礼( rite的名词复数 ) | |
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29 bosom | |
n.胸,胸部;胸怀;内心;adj.亲密的 | |
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30 profess | |
v.声称,冒称,以...为业,正式接受入教,表明信仰 | |
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31 sanguine | |
adj.充满希望的,乐观的,血红色的 | |
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32 beheld | |
v.看,注视( behold的过去式和过去分词 );瞧;看呀;(叙述中用于引出某人意外的出现)哎哟 | |
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33 divulging | |
v.吐露,泄露( divulge的现在分词 ) | |
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34 deluded | |
v.欺骗,哄骗( delude的过去式和过去分词 ) | |
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35 juggling | |
n. 欺骗, 杂耍(=jugglery) adj. 欺骗的, 欺诈的 动词juggle的现在分词 | |
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36 disabuse | |
v.解惑;矫正 | |
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37 conversion | |
n.转化,转换,转变 | |
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38 stimulate | |
vt.刺激,使兴奋;激励,使…振奋 | |
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39 grove | |
n.林子,小树林,园林 | |
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40 consultation | |
n.咨询;商量;商议;会议 | |
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41 deception | |
n.欺骗,欺诈;骗局,诡计 | |
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42 mechanism | |
n.机械装置;机构,结构 | |
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43 imposture | |
n.冒名顶替,欺骗 | |
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44 descend | |
vt./vi.传下来,下来,下降 | |
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45 vindictive | |
adj.有报仇心的,怀恨的,惩罚的 | |
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46 loathing | |
n.厌恶,憎恨v.憎恨,厌恶( loathe的现在分词);极不喜欢 | |
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47 avenge | |
v.为...复仇,为...报仇 | |
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48 elastic | |
n.橡皮圈,松紧带;adj.有弹性的;灵活的 | |
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49 reverent | |
adj.恭敬的,虔诚的 | |
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50 superstition | |
n.迷信,迷信行为 | |
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51 testimony | |
n.证词;见证,证明 | |
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52 assented | |
同意,赞成( assent的过去式和过去分词 ) | |
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53 proffered | |
v.提供,贡献,提出( proffer的过去式和过去分词 ) | |
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54 chapel | |
n.小教堂,殡仪馆 | |
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55 eavesdropper | |
偷听者 | |
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56 mere | |
adj.纯粹的;仅仅,只不过 | |
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57 alas | |
int.唉(表示悲伤、忧愁、恐惧等) | |
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58 meditate | |
v.想,考虑,(尤指宗教上的)沉思,冥想 | |
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59 audacity | |
n.大胆,卤莽,无礼 | |
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60 frustrate | |
v.使失望;使沮丧;使厌烦 | |
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61 treasury | |
n.宝库;国库,金库;文库 | |
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