Proceeding1 now to the special service mentioned in the extract from the last report of Count Corti to Mahommed.
The nave2 of Sancta Sophia was in possession of a multitude composed of all the Brotherhoods3 of the city, interspersed7 with visiting delegations8 from the monasteries9 of the Islands and many of the hermitic10 colonies settled in the mountains along the Asiatic shore of the Marmora. In the galleries were many women; amongst them, on the right-hand side, the Princess Irene. Her chair rested on a carpeted box a little removed from the immense pilaster, and raised thus nearly to a level with the top of the balustrade directly before her, she could easily overlook the floor below, including the apse. From her position everybody appeared dwarfed12; yet she could see each figure quite well in the light of the forty arched windows above the galleries.
On the floor the chancel, or space devoted13 to the altar, was separated from the body of the nave by a railing of Corinthian brass14, inside which, at the left, she beheld15 the Emperor, in Basilean regalia, seated on a throne--a very stately and imposing16 figure. Opposite him was the chair of the Patriarch. Between the altar and the railing arose a baldacchino, the canopy17 of white silk, the four supporting columns of shining silver. Under the canopy, suspended by a cord, hung the vessel18 of gold containing the Blessed Sacraments; and to the initiated19 it was a sufficient publication of the object of the assemblage.
Outside the railing, facing the altar, stood the multitude. To get an idea of its appearance, the reader has merely to remember the description of the bands marching into the garden of Blacherne the night of the Pannychides. There were the same gowns black and gray; the same tonsured20 heads, and heads shock-haired; the same hoods5 and glistening21 rosaries; the same gloomy, bearded faces; the same banners, oriflammes, and ecclesiastical gonfalons, each with its community under it in a distinctive23 group. Back further towards the entrances from the vestibule was a promiscuous24 host of soldiers and civilians25; having no part in the service, they were there as spectators.
The ceremony was under the personal conduct of the Patriarch. Silence being complete, the choir26, invisible from the body of the nave, began its magnificent rendition of the Sanctus--"Holy, holy, holy, Lord God of Sabaoth. Blessed is He who cometh in the name of the Lord. Hosanna in the highest"--and during the singing, His Serenity27 was clothed for the rite28. Over his cassock, the deacons placed the surplice of white linen29, and over that again a stole stiff with gold embroidery30. He then walked slowly to the altar, and prayed; and when he had himself communicated, he was led to the baldacchino, where he blessed the Body and the Blood, and mixed them together in chalices31, ready for delivery to the company of servers kneeling about him. The Emperor, who, in common with the communicants within and without the railing, had been on his knees, arose now and took position before the altar in a prayerful attitude; whereupon the Patriarch brought him a chalice32 on a small paten, and he put it to his lips, while the choir rang the dome33 with triumphal symphony.
His Serenity next returned to the baldacchino, and commenced giving the cups to the servers; at the same time the gate leading from the chancel to the nave was thrown open. Nor rustle34 of garment, nor stir of foot was heard.
Then a black-gowned figure arose amidst a group not far from the gate, and said, in a hoarse35 voice, muffled36 by the flaps of the hood6 covering his head and face:
"We are here, O Serenity, by thy invitation--here to partake of the Holy Eucharist--and I see thou art about sending it to us. Now not a few present believe there is no grace in leavened37 bread, and others hold it impiety38 to partake thereof. Wherefore tell us"--
The Patriarch looked once at the speaker; then, delivering the chalice, signed the servers to follow him; next instant, he stood in the open gateway39, and with raised hands, cried out:
"Holy things to the holy!"
Repeating the ancient formula, he stepped aside to allow the cup-bearers to pass into the nave; but they stood still, for there came a skurry of sound not possible of location, so did it at the same moment seem to be from the dome descending40 and from the floor going up to the dome. It was the multitude rising from their knees.
Now the Patriarch, though feeble in body, was stout41 of soul and ready-witted, as they usually are whose lives pass in combat and fierce debate. Regarding the risen audience calmly, he betook himself to his chair, and spoke42 to his assistants, who brought a plain chasuble, and put it on him, covering the golden stole completely. When he again appeared in the spaceway of the open gate, as he presently did, every cleric and every layman43 in the church to whom he was visible understood he took the interruption as a sacrilege from which he sought by the change of attire44 to save himself.
"Whoso disturbs the Sacrament in celebration has need of cause for that he does; for great is his offence whatever the cause."
The Patriarch's look and manner were void of provocation45, except as one, himself rudely disposed, might discover it in the humility46 somewhat too studied.
"I heard my Brother--it would be an untruth to say I did not--and to go acquit47 of deceit, I will answer him, God helping48 me. Let me say first, while we have some differences in our faith, there are many things about which we are agreed, the things in agreement outnumbering those in difference; and of them not the least is the Real Presence once the Sacraments are consecrated49. Take heed50, O Brethren! Do any of you deny the Real Presence in the bread and wine of communion?"
No man made answer.
"It is as I said--not one. Look you, then, if I or you--if any of us be tempted51 to anger or passionate52 speech, and this house, long dedicated53 to the worship of God, and its traditions of holiness too numerous for memory, and therefore of record only in the Books of Heaven, fail the restraints due them, lo, Christ is here--Christ in Real Presence--Christ our Lord in Body and Blood!"
The old man stood aside, pointing to the vessel under the baldacchino, and there were sighs and sobs54. Some shouted: "Blessed be the Son of God!"
The sensation over, the Patriarch continued:
"O my Brother, take thou answer now. The bread is leavened. Is it therefore less grace-giving?"
"No, no!" But the response was drowned by an affirmative yell so strong there could be no doubt of the majority. The minority, however, was obstinate55, and ere long the groups disrupted, and it seemed every man became a disputant. Now nothing serves anger like vain striving to be heard. The Patriarch in deep concern stood in the gateway, exclaiming: "Have a care, O Brethren, have a care! For now is Christ here!" And as the babble56 kept increasing, the Emperor came to him.
"They are like to carry it to blows, O Serenity."
"Fear not, my son, God is here, and He is separating the wheat from the chaff57."
"But the blood shed will be on my conscience, and the Panagia"--
The aged58 Prelate was inflexible59. "Nay60, nay, not yet! They are Greeks. Let them have it out. The day is young; and how often is shame the miraculous61 parent of repentance63."
Constantine returned to his throne, and remained there standing64.
Meantime the tumult65 went on until, with shouting and gesticulating, and running about, it seemed the assemblage was getting mad with drink. Whether the contention66 was of one or many things, who may say? Well as could be ascertained67, one party, taking cue from the Patriarch, denounced the interruption of the most sacred rite; the other anathematized the attempt to impose leavened bread upon orthodox communicants as a scheme of the devil and his arch-legate, the Bishop68 of Rome. Men of the same opinions argued blindly with each other; while genuine opposition69 was conducted with glaring eyes, swollen70 veins71, clinched72 hands, and voices high up in the leger lines of hate and defiance73. The timorous74 and disinclined were caught and held forcibly. In a word, the scene was purely75 Byzantine, incredible of any other people.
The excitement afterwhile extended to the galleries, where, but that the women were almost universally of the Greek faction76, the same passion would have prevailed; as it was, the gentle creatures screamed azymite, azymite in amazing disregard of the proprieties77. The Princess Irene, at first pained and mortified78, kept her seat until appearances became threatening; then she scanned the vast pit long and anxiously; finally her wandering eyes fell upon the tall figure of Sergius drawn79 out of the mass, but facing it from a position near the gate of the brazen80 railing. Immediately she settled back in her chair.
To justify81 the emotion now possessing her, the reader must return to the day the monk82 first presented himself at her palace near Therapia. He must read again the confession83, extorted84 from her by the second perusal85 of Father Hilarion's letter, and be reminded of her education in the venerated86 Father's religious ideas, by which her whole soul was adherent87 to his conceptions of the Primitive88 Church of the Apostles. Nor less must the reader suffer himself to be reminded of the consequences to her--of the judgment89 of heresy90 upon her by both Latins and Greeks--of her disposition91 to protest against the very madness now enacting92 before her--of her longing93, Oh, that I were a man!--of the fantasy that Heaven had sent Sergius to her with the voice, learning, zeal94, courage, and passion of truth to enable her to challenge a hearing anywhere-of the persistence95 with which she had since cared for and defended him, and watched him in his studies, and shared them with him. Nor must the later incident, the giving him a copy of the creed96 she had formulated--the Creed of Nine Words--be omitted in the consideration.
Now indeed the reader can comprehend the Princess, and the emotions with which she beheld the scene at her feet. The Patriarch's dramatic warning of the Real Presence found in her a ready second; for keeping strictly97 to Father Hilarion's distinction between a right Creed and a form or ceremony for pious98 observance, the former essential to salvation99, the latter merely helpful to continence in the Creed, it was with her as if Christ in glorified100 person stood there under the baldacchino. What wonder if, from indignation at the madness of the assembly, the insensate howling, the blasphemous101 rage, she passed to exaltation of spirit, and fancied the time good for a reproclamation of the Primitive Church?
Suddenly a sharper, fiercer explosion of rage arose from the floor, and a rush ensued--the factions102 had come to blows!
Then the Patriarch yielded, and at a sign from the Emperor the choir sang the Sanctus anew. High and long sustained, the sublime103 anthem104 rolled above the battle and its brutalism. The thousands heard it, and halting, faced toward the apse, wondering what could be coming. It even reached into the vortex of combat, and turned all the unengaged there into peacemakers.
Another surprise still more effective succeeded. Boys with lighted candles, followed by bearers of smoking censers, bareheaded and in white, marched slowly from behind the altar toward the open gate, outside which they parted right and left, and stopped fronting the multitude. A broad banner hung to a cross-stick of gold, heavy with fringing of gold, the top of the staff overhung with fresh flowers in wreaths and garlands, the lower corners stayed by many streaming white ribbons in the hands of as many holy men in white woollen chasubles extending to the bare feet, appeared from the same retreat, carried by two brethren known to every one as janitors105 of the sacred chapel106 on the hill-front of Blacherne.
The Emperor, the Patriarch, the servers of the chalices, the whole body of assistants inside the railing, fell upon their knees while the banner was borne through the gate, and planted on the floor there. Its face was frayed107 and dim with age, yet the figure of the woman upon it was plain to sight, except as the faint gray smoke from the censers veiled it in a vanishing cloud.
Then there was an outburst of many voices:
"The Panagia! The Panagia!"
The feeling this time was reactionary108.
"O Blessed Madonna!--Guardian of Constantinople!--Mother of God!--Christ is here!--Hosannas to the Son and to the Immaculate Mother!" With these, and other like exclamations109, the mass precipitated110 itself forward, and, crowding near the historic symbol, flung themselves on the floor before it, grovelling111 and contrite112, if not conquered.
The movement of the candle and censer bearers outside the gate forced Sergius nearer it; so when the Panagia was brought to a rest, he, being much taller than its guardians113, became an object of general observation, and wishing to escape it if possible, he took off his high hat; whereupon his hair, parted in the middle, dropped down his neck and back fair and shining in the down-beating light.
This drew attention the more. Did any of the prostrate114 raise their eyes to the Madonna on the banner, they must needs turn to him next; and presently the superstitious115 souls, in the mood for miracles, began whispering to each other:
"See--it is the Son--it is the Lord himself!"
And of a truth the likeness116 was startling; although in saying this, the reader must remember the difference heretofore remarked between the Greek and Latin ideals.
About that time Sergius looked up to the Princess, whose face shone out of the shadows of the gallery with a positive radiance, and he was electrified117 seeing her rise from her chair, and wave a hand to him.
He understood her. The hour long talked of, long prepared for, was at last come--the hour of speech. The blood surged to his heart, leaving him pallid118 as a dead man. He stooped lower, covered his eyes with his hands, and prayed the wordless prayer of one who hastily commits himself to God; and in the darkness behind his hands there was an illumination, and in the midst of it a sentence in letters each a lambent flame--the Creed of Father Hilarion and the Princess Irene--our Lord's Creed:
"I BELIEVE IN GOD, AND JESUS CHRIST, HIS SON."
This was his theme!
With no thought of self, no consciousness but of duty to be done, trusting in God, he stood up, pushed gently through the kneeling boys and guardians of the Panagia, and took position where all eyes could look at the Blessed Mother slightly above him, and then to himself, in such seeming the very Son. It might have been awe119, it might have been astonishment120, it might have been presentiment121; at all events, the moaning, sobbing122, praying, tossing of arms, beating of breasts, with the other outward signs of remorse123, grief and contrition124 grotesque125 and pitiful alike subsided126, and the Church, apse, nave and gallery, grew silent--as if a wave had rushed in, and washed the life out of it.
"Men and brethren," he began, "I know not whence this courage to do comes, unless it be from Heaven, nor at whose word I speak, if not that Jesus of Nazareth, worker of miracles which God did by him anciently, yet now here in Real Presence of Body and Blood, hearing what we say, seeing what we do."
"Art thou not He?" asked a hermit11, half risen in front of him, his wrap of undressed goatskin fallen away from his naked shoulders.
"No; his servant only am I, even as thou art--his servant who would not have forsaken127 him at Gethsemane, who would have given him drink on the Cross, who would have watched at the door of his tomb until laid to sleep by the Delivering Angel--his servant not afraid of Death, which, being also his servant, will not pass me by for the work I now do, if the work be not by his word."
The voice in this delivery was tremulous, and the manner so humble129 as to take from the answer every trace of boastfulness. His face, when he raised it, and looked out over the audience, was beautiful. The spectacle offered him in return was thousands of people on their knees, gazing at him undetermined whether to resent an intrusion or welcome a messenger with glad tidings.
"Men and brethren," he continued, more firmly, casting the old Scriptural address to the farthest auditor130, "now are you in the anguish131 of remorse; but who told you that you had offended to such a degree? See you not the Spirit, sometimes called the Comforter, in you? Be at ease, for unto us are repentance and pardon. There were who beat our dear Lord, and spit upon him, and tore his beard; who laid him on a cross, and nailed him to it with nails in his hands and feet; one wounded him in the side with a spear; yet what did he, the Holy One and the Just? Oh! if he forgave them glorying in their offences, will he be less merciful to us repentant132?"
Raising his head a little higher, the preacher proceeded, with increased assurance:
"Let me speak freely unto you; for how can a man repent62 wholly, if the cause of his sin be not laid bare that he may see and hate it?
"Now before our dear Lord departed out of the world, he left sayings, simple even to children, instructing such as would be saved unto everlasting133 life what they must do to be saved. Those sayings I call our Lord's Creed, by him delivered unto his disciples134, from whom we have them: 'Verily, verily, I say unto you, he that heareth my word, and believeth on him that sent me, hath everlasting life.' So we have the First Article--belief in God. Again: 'Verily, verily, I say unto you, he that believeth on me hath everlasting life.' Behold135 the Second Article--belief in Christ.
"Now, for that the Son, and he who sent him, are at least in purpose one, belief in either of them is declared sufficient; nevertheless it may be simpler, if not safer, for us to cast the Two Articles together in a single phrase; we have then a Creed which we may affirm was made and left behind him by our Lord himself:
I BELIEVE IN GOD, AND JESUS CHRIST, HIS SON.
And when we sound it, lo! two conditions in all; and he who embraces them, more is not required of him; he is already passed from death unto life--everlasting life.
"This, brethren, is the citadel136 of our Christian137 faith; wherefore, to strengthen it. What was the mission of Jesus Christ our Lord to the world? Hear every one! What was the mission of our Lord Jesus Christ? Why was he sent of God, and born into the world? Hearing the question, take heed of the answer: He was sent of God for the salvation of men. You have ears, hear; minds, think; nor shall one of you, the richest in understanding of the Scriptures138, in walk nearest the Sinless Example, ever find another mission for him which is not an arraignment139 of the love of his Father.
"Then, if it be true, as we all say, not one denying it, that our Lord brought to his mission the perfected wisdom of his Father, how could he have departed from the world leaving the way of salvation unmarked and unlighted? Or, sent expressly to show us the way, himself the appointed guide, what welcome can we suppose he would have had from his Father in Heaven, if he had given the duty over to the angels? Or, knowing the deceitfulness of the human heart, and its weakness and liability to temptation, whence the necessity for his coming to us, what if he had given the duty over to men, so much lower than the angels, and then gone away? Rather than such a thought of him, let us believe, if the way had been along the land, he would have planted it with inscribed140 hills; if over the seas, he would have sown the seas with pillars of direction above the waves; if through the air, he would have made it a path effulgent141 with suns numerous as the stars. 'I am the Way,' he said--meaning the way lies through me; and you may come to me in the place I go to prepare for you, if only you believe in God and me. Men and brethren, our Lord was true to his mission, and wise in the wisdom of his Father."
At this the hermit in front of the preacher, uttering a shill cry, spread his arms abroad, and quivered from head to foot. Many of those near sprang forward to catch him.
"No, leave him alone," cried Sergius, "leave him alone. The cross he took was heavy of itself; but upon the cross you heaped conditions without sanction, making a burden of which he was like to die. At last he sees how easy it is to go to his Master; that he has only to believe in God and the Master. Leave him with the truth; it was sent to save, not to kill."
The excitement over, Sergius resumed:
"I come now, brethren, to the cause of your affliction. I will show it to you; that is to say, I will show you why you are divided amongst yourselves, and resort to cruelty one unto another; as if murder would help either side of the quarrel. I will show your disputes do not come from anything said or done by our Lord, whose almost last prayer was that all who believed in him might be made perfect in one.
"It is well known to you that our Lord did not found a Church during his life on earth, but gave authority for it to his Apostles. It is known to you also that what his Apostles founded was but a community: for such is the description: 'And all that believed were together, and had all things common; and sold their possessions and goods, and parted them to all men, as every man had need.' [Footnote: Acts ii. 44, 45.] And again: 'And the multitude of them that believed were of one heart and of one soul: neither said any of them that ought of the things which he possessed142 was his own; but they had all things common.' 'Neither was there any among them that lacked: for as many as were possessors of lands or houses sold them, and brought the prices of the things that were sold, and laid them down at the apostles' feet: and distribution was made unto every man according as he had need.' [Footnote: Acts iv. 32, 34, 35.] But in time this community became known as the Church; and there was nothing of it except our Lord's Creed, in definition of the Faith, and two ordinances143 for the Church--Baptism for the remission of sins, that the baptized might receive the Comforter, and the Sacraments, that believers, often as they partook of the Body and Blood of Christ, might be reminded of him.
"Lo, now! In the space of three generations this Church, based upon this simple Creed, became a power from Alexandria to Lodinum; and though kings banded to tread it out; though day and night the smell of the blood of the righteous spilt by them was an offence to God; though there was no ingenuity144 more amongst men except to devise methods for the torture of the steadfast--still the Church grew; and if you dig deep enough for the reasons of its triumphant145 resistance, these are they: there was Divine Life in the Creed, and the Community was perfect in one; insomuch that the brethren quarrelled not among themselves; neither was there jealousy146, envy or rivalry147 among them; neither did they dispute about immaterial things, such as which was the right mode of baptism, or whether the bread should be leavened or unleavened, or whence the Holy Ghost proceeded, whether from the Father or from the Father and Son together; neither did the elders preach for a price, nor forsake128 a poor flock for a rich one that their salaries might be increased, nor engage in building costly148 tabernacles for the sweets of vanity in tall spires149; neither did any study the Scriptures seeking a text, or a form, or an observance, on which to go out and draw from the life of the old Community that they might set up a new one; and in their houses of God there were never places for the men and yet other separate places for the women of the congregation; neither did a supplicant150 for the mercy of God look first at the garments of the neighbor next him lest the mercy might lose a virtue151 because of a patch or a tatter. The Creed was too plain for quibble or dispute; and there was no ambition in the Church except who should best glorify152 Christ by living most obedient to his commands. Thence came the perfection of unity22 in faith and works; and all went well with the Primitive Church of the Apostles; and the Creed was like unto the white horse seen by the seer of the final visions, and the Church was like him who sat upon the horse, with a bow in his hand, unto whom a crown was given; and he went forth153 conquering and to conquer."
Here the audience was stirred uncontrollably; many fell forward upon their faces; others wept, and the nave resounded154 with rejoicing. In one quarter alone there was a hasty drawing together of men with frowning brows, and that was where the gonfalon of the Brotherhood4 of the St. James' was planted. The Hegumen, in the midst of the group, talked excitedly, though in a low tone.
"I will not ask, brethren," Sergius said, in continuance, "if this account of the Primitive Church be true; you all do know it true; yet I will ask if one of you holds that the offending of which you would repent--the anger, and bitter words, and the blows--was moved by anything in our Lord's Creed, let him arise, before the Presence is withdrawn155, and say that he thinks. These, lending their ears, will hear him, and so will God. What, will not one arise?
"It is not necessary that I remind you to what your silence commits you. Rather suffer me to ask next, which of you will arise and declare, our Lord his witness, that the Church of his present adherence156 is the same Church the Apostles founded? You have minds, think; tongues, speak."
There was not so much as a rustle on the floor.
"It was well, brethren, that you kept silence; for, if one had said his Church was the same Church the Apostles founded, how could he have absolved157 himself of the fact that there are nowhere two parties each claiming to be of the only true Church? Or did he assert both claimants to be of the same Church, and it the only true one, then why the refusal to partake of the Sacraments? Why a division amongst them at all? Have you not heard the aforetime saying, 'Every kingdom divided against itself is brought to desolation'?
"Men and brethren, let no man go hence thinking his Church, whichever it be, is the Church of the Apostles. If he look for the community which was the law of the old brotherhood, his search will be vain. If he look for the unity, offspring of our Lord's last prayer, lo! jealousies158, hates, revilements, blows instead. No, your Creed is of men, not Christ, and the semblance159 of Christ in it is a delusion160 and a snare161." At this the gonfalon of the St. James' was suddenly lifted up, and borne forward to within a few feet of the gate, and the Hegumen, standing in front of it, cried out:
"Serenity, the preacher is a heretic! I denounce"--
He could get no further; the multitude sprang to foot howling. The Princess Irene, and the women in the galleries, also arose, she pale and trembling. Peril162 to Sergius had not occurred to her when she gave him the signal to speak. The calmness and resignation with which he looked at his accuser reminded her of his Master before Pilate, and taking seat again, she prayed for him, and the cause he was pleading.
At length, the Patriarch, waving his hand, said:
"Brethren, it may be Sergius, to whom we have been listening, has his impulse of speech from the Spirit, even as he has declared. Let us be patient and hear him."
Turning to Sergius, he bade him proceed.
"The three hundred Bishops163 and Presbyters from whom you have your Creeds164, [Footnote: Encyclopedia165 Brit., VI. 560.] O men and brethren"--so the preacher continued--"took the Two Articles from our Lord's Creed, and then they added others. Thus, which of you can find a text of our Lord treating of his procession from the substance of God? Again, in what passage has our Lord required belief in the personage of the Holy Ghost as an article of faith essential to salvation? [Footnote: Four Creeds are at present used in the Roman Catholic Church; viz., the Apostles' Creed, the Nicene, the Athanasian, that of Pius IV--ADD. and AR., Catholic Dictionary, 232.] 'I am the Way,' said our Lord. 'No,' say the three hundred, 'we are the way; and would you be saved, you must believe in us not less than in God and his Son.'"
The auditors166 a moment before so fierce, even the Hegumen, gazed at the preacher in a kind of awe; and there was no lessening167 of effect when his manner underwent a change, his head slightly drooping168 and his voice plaintive169.
"The Spirit by whose support and urgency I have dared address you, brethren, admonishes170 me that my task is nearly finished."
He took hold of the corner of the Panagia; so all in view were more than ever impressed with his likeness to their ideal of the Blessed Master.
"The urgency seemed to me on account of your offence to the Real Presence so graciously in our midst; for truly when we are in the depths of penitence171 it is our nature to listen more kindly172 to what is imparted for our good; wherefore, as you have minds, I beg you to think. If our Lord did indeed leave a Creed containing the all in all for our salvation, what meant he if not that it should stand in saving purity until he came again in the glory of his going? And if he so intended, and yet uninspired men have added other Articles to the simple faith he asked of us, making it so much the harder for us to go to him in the place he has prepared for us, are they not usurpers? And are not the Articles which they have imposed to be passed by us as stratagems173 dangerous to our souls?
"Again. The excellence174 of our Lord's Creed by which it may be always known when in question, its wisdom superior to the devices of men, is that it permits us to differ about matters outside of the faith without weakening our relations to the Blessed Master or imperilling our lot in his promises. Such matters, for example, as works, which are but evidences of faith and forms of worship, and the administration of the two ordinances of the Church, and God and his origin, and whether Heaven be here or there, or like unto this or that. For truly our Lord knew us, and that it was our nature to deal in subtleties175 and speculate of things not intended we should know during this life; the thought of our minds being restless and always running, like the waters of a river on their way to the sea.
"Again, brethren. If the Church of the Apostles brought peace to its members, so that they dwelt together, no one of them lacking or in need, do not your experiences of to-day teach you wherein your Churches, being those built upon the Creed of the three hundred Bishops, are unlike it? Moreover, see you not if now you have several Churches, some amongst you, the carping and ambitious, will go out and in turn set up new Confessions176 of Faith, and at length so fill the earth with rival Churches that religion will become a burden to the poor and a byword with fools who delight in saying there is no God? In a village, how much better one House of God, with one elder for its service, and always open, than five or ten, each with a preacher for a price, and closed from Sabbath to Sabbath? For that there must be discipline to keep the faithful together, and to carry on the holy war against sin and its strongholds and captains, how much better one Church in the strength of unity than a hundred diversely named and divided against themselves?
"The Revelator, even that John who while in the Spirit was bidden. 'Write the things which thou hast seen, and the things which are, and the things which shall be hereafter,' wrote, and at the end of his book set a warning: 'If any man shall add unto these things, God shall add unto him the plagues that are written in this book.' I cannot see, brethren, wherein that crime is greater than the addition of Articles to our Lord's Creed; nor do I know any who have more reason to be afraid of those threatened plagues than the priest or preacher who from pride or ambition, or dread177 of losing his place or living, shall wilfully178 stand in the way of a return to the Church of the Apostles and its unity. Forasmuch as I also know what penitential life is, and how your minds engage themselves in the solitude179 of your cells, I give you whereof to think. Men and brethren, peace unto you all!"
The hermit knelt to the preacher, and kissed his hand, sobbing the while; the auditors stared at each other doubtfully; but the Hegumen's time was come. Advancing to the gate, he said:
"This man, O Serenity, is ours by right of fraternity. In thy hearing he hath defamed the Creed which is the rock the Fathers chose for the foundation of our most holy Church. He hath even essayed to make a Creed of his own, and present it for our acceptance--thy acceptance, O Serenity, and that of His Majesty180, the only Christian Emperor, as well as ours. And for those things, and because never before in the history of our ancient and most notable Brotherhood hath there been an instance of heresy so much as in thought, we demand the custody181 of this apostate182 for trial and judgment. Give him to us to do with."
The Patriarch clasped his hands, and, shaking like a man struck with palsy, turned his eyes upward as if asking counsel of Heaven. His doubt and hesitation183 were obvious; and neighbor heard his neighbor's heart beat; so did silence once more possess itself of the great auditorium184. The Princess Irene arose white with fear, and strove to catch the Emperor's attention; but he, too, was in the bonds waiting on the Patriarch.
Then from his place behind the Hegumen, Sergius spoke:
"Let not your heart be troubled, O Serenity. Give me to my Brotherhood. If I am wrong, I deserve to die; but if I have spoken as the Spirit directed me, God is powerful to save. I am not afraid of the trial."
The Patriarch gazed at him, his withered185 cheeks glistening with tears; still he hesitated.
"Suffer me, O Serenity!"--thus Sergius again--"I would that thy conscience may never be disquieted186 on my account; and now I ask not that thou give me to my Brotherhood--I will go with them freely and of my own accord." Speaking then to the Hegumen, he said: "No more, I pray. See, I am ready to be taken as thou wilt187."
The Hegumen gave him in charge of the brethren; and at his signal, the gonfalon was raised and carried through the concourse, and out of one of the doors, followed closely by the Brotherhood.
At the moment of starting, Sergius lifted his hands, and shouted so as to be heard above the confusion: "Bear witness, O Serenity--and thou, O Emperor! That no man may judge me an apostate, hear my confession: I believe in God, and Jesus Christ, his Son."
Many of those present remained and partook of the Sacraments; far the greater number hurried away, and it was not long until the house was vacated.
收听单词发音 |
1
proceeding
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| n.行动，进行，(pl.)会议录，学报 | |
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nave
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| n.教堂的中部；本堂 | |
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brotherhoods
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| 兄弟关系( brotherhood的名词复数 )； （总称）同行； （宗教性的）兄弟会； 同业公会 | |
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brotherhood
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| n.兄弟般的关系，手中情谊 | |
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hoods
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| n.兜帽( hood的名词复数 )；头巾；（汽车、童车等的）折合式车篷；汽车发动机罩v.兜帽( hood的第三人称单数 )；头巾；（汽车、童车等的）折合式车篷；汽车发动机罩 | |
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hood
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| n.头巾，兜帽，覆盖；v.罩上，以头巾覆盖 | |
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interspersed
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| adj.[医]散开的；点缀的v.intersperse的过去式和过去分词 | |
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delegations
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| n.代表团( delegation的名词复数 )；委托，委派 | |
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monasteries
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| 修道院( monastery的名词复数 ) | |
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hermitic
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| 遁世的； 与世隔绝的 | |
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hermit
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| n.隐士，修道者；隐居 | |
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12
dwarfed
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| vt.（使）显得矮小（dwarf的过去式与过去分词形式） | |
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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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brass
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| n.黄铜；黄铜器，铜管乐器 | |
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15
beheld
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| 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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16
imposing
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| adj.使人难忘的，壮丽的，堂皇的，雄伟的 | |
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canopy
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| n.天篷，遮篷 | |
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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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19
initiated
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| n. 创始人 adj. 新加入的 vt. 开始，创始，启蒙，介绍加入 | |
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20
tonsured
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| v.剃( tonsure的过去式和过去分词 ) | |
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glistening
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| adj.闪耀的，反光的v.湿物闪耀，闪亮( glisten的现在分词 ) | |
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unity
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| n.团结，联合，统一；和睦，协调 | |
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23
distinctive
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| adj.特别的，有特色的，与众不同的 | |
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24
promiscuous
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| adj.杂乱的，随便的 | |
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25
civilians
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| 平民，百姓( civilian的名词复数 )； 老百姓 | |
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26
choir
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| n.唱诗班，唱诗班的席位，合唱团，舞蹈团；v.合唱 | |
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27
serenity
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| n.宁静，沉着，晴朗 | |
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rite
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| n.典礼，惯例，习俗 | |
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29
linen
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| n.亚麻布，亚麻线，亚麻制品；adj.亚麻布制的，亚麻的 | |
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30
embroidery
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| n.绣花，刺绣；绣制品 | |
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31
chalices
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| n.高脚酒杯( chalice的名词复数 )；圣餐杯；金杯毒酒；看似诱人实则令人讨厌的事物 | |
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32
chalice
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| n.圣餐杯；金杯毒酒 | |
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33
dome
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| n.圆屋顶，拱顶 | |
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34
rustle
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| v.沙沙作响；偷盗(牛、马等)；n.沙沙声声 | |
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35
hoarse
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| adj.嘶哑的，沙哑的 | |
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36
muffled
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| adj.（声音）被隔的；听不太清的；（衣服）裹严的；蒙住的v.压抑，捂住( muffle的过去式和过去分词 )；用厚厚的衣帽包着（自己） | |
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37
leavened
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| adj.加酵母的v.使（面团）发酵( leaven的过去式和过去分词 )；在…中掺入改变的因素 | |
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38
impiety
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| n.不敬；不孝 | |
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39
gateway
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| n.大门口，出入口，途径，方法 | |
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40
descending
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| n. 下行 adj. 下降的 | |
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42
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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43
layman
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| n.俗人，门外汉，凡人 | |
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44
attire
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| v.穿衣，装扮[同]array；n.衣着；盛装 | |
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provocation
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| n.激怒，刺激，挑拨，挑衅的事物，激怒的原因 | |
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46
humility
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| n.谦逊，谦恭 | |
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47
acquit
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| vt.宣判无罪；(oneself)使(自己)表现出 | |
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48
helping
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| n.食物的一份&adj.帮助人的，辅助的 | |
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49
consecrated
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| adj.神圣的，被视为神圣的v.把…奉为神圣，给…祝圣( consecrate的过去式和过去分词 )；奉献 | |
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50
heed
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| v.注意，留意；n.注意，留心 | |
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51
tempted
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| v.怂恿（某人）干不正当的事；冒…的险（tempt的过去分词） | |
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52
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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53
dedicated
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| adj.一心一意的；献身的；热诚的 | |
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54
sobs
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| 啜泣（声），呜咽（声）( sob的名词复数 ) | |
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55
obstinate
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| adj.顽固的，倔强的，不易屈服的，较难治愈的 | |
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56
babble
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| v.含糊不清地说，胡言乱语地说，儿语 | |
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57
chaff
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| v.取笑，嘲笑；n.谷壳 | |
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58
aged
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| adj.年老的，陈年的 | |
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59
inflexible
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| adj.不可改变的，不受影响的，不屈服的 | |
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60
nay
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| adv.不；n.反对票，投反对票者 | |
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61
miraculous
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| adj.像奇迹一样的，不可思议的 | |
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62
repent
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| v.悔悟，悔改，忏悔，后悔 | |
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repentance
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| n.懊悔 | |
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64
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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tumult
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| n.喧哗；激动，混乱；吵闹 | |
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66
contention
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| n.争论，争辩，论战；论点，主张 | |
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67
ascertained
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| v.弄清，确定，查明( ascertain的过去式和过去分词 ) | |
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bishop
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| n.主教，（国际象棋）象 | |
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opposition
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| n.反对，敌对 | |
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swollen
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| adj.肿大的，水涨的；v.使变大，肿胀 | |
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veins
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| n.纹理；矿脉( vein的名词复数 )；静脉；叶脉；纹理 | |
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72
clinched
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| v.（尤指两人）互相紧紧抱[扭]住( clinch的过去式和过去分词 )；解决（争端、交易），达成（协议） | |
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73
defiance
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| n.挑战，挑衅，蔑视，违抗 | |
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74
timorous
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| adj.胆怯的，胆小的 | |
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purely
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| adv.纯粹地，完全地 | |
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76
faction
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| n.宗派，小集团；派别；派系斗争 | |
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proprieties
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| n.礼仪，礼节；礼貌( propriety的名词复数 )；规矩；正当；合适 | |
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78
mortified
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| v.使受辱( mortify的过去式和过去分词 )；伤害（人的感情）；克制；抑制（肉体、情感等） | |
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79
drawn
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| v.拖，拉，拔出；adj.憔悴的，紧张的 | |
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brazen
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| adj.厚脸皮的，无耻的，坚硬的 | |
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81
justify
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| vt.证明…正当(或有理)，为…辩护 | |
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82
monk
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| n.和尚，僧侣，修道士 | |
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83
confession
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| n.自白，供认，承认 | |
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84
extorted
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| v.敲诈( extort的过去式和过去分词 )；曲解 | |
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85
perusal
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| n.细读，熟读；目测 | |
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venerated
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| 敬重（某人或某事物），崇敬( venerate的过去式和过去分词 ) | |
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adherent
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| n.信徒，追随者，拥护者 | |
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88
primitive
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| adj.原始的；简单的；n.原(始)人，原始事物 | |
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judgment
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| n.审判；判断力，识别力，看法，意见 | |
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heresy
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| n.异端邪说；异教 | |
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disposition
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| n.性情，性格；意向，倾向；排列，部署 | |
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enacting
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| 制定（法律），通过（法案）( enact的现在分词 ) | |
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longing
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| n.（for）渴望 | |
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zeal
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| n.热心，热情，热忱 | |
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persistence
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| n.坚持，持续，存留 | |
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creed
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| n.信条；信念，纲领 | |
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strictly
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| adv.严厉地，严格地；严密地 | |
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98
pious
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| adj.虔诚的；道貌岸然的 | |
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99
salvation
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| n.（尤指基督）救世，超度，拯救，解困 | |
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100
glorified
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| 美其名的，变荣耀的 | |
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101
blasphemous
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| adj.亵渎神明的，不敬神的 | |
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102
factions
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| 组织中的小派别，派系( faction的名词复数 ) | |
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103
sublime
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| adj.崇高的，伟大的；极度的，不顾后果的 | |
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104
anthem
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| n.圣歌，赞美诗，颂歌 | |
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105
janitors
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| n.看门人( janitor的名词复数 )；看管房屋的人；锅炉工 | |
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106
chapel
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| n.小教堂，殡仪馆 | |
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107
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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108
reactionary
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| n.反动者，反动主义者；adj.反动的，反动主义的，反对改革的 | |
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109
exclamations
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| n.呼喊( exclamation的名词复数 )；感叹；感叹语；感叹词 | |
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110
precipitated
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| v.（突如其来地）使发生( precipitate的过去式和过去分词 )；促成；猛然摔下；使沉淀 | |
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111
grovelling
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| adj.卑下的，奴颜婢膝的v.卑躬屈节，奴颜婢膝( grovel的现在分词 )；趴 | |
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112
contrite
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| adj.悔悟了的，后悔的，痛悔的 | |
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113
guardians
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| 监护人( guardian的名词复数 )； 保护者，维护者 | |
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114
prostrate
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| v.拜倒，平卧，衰竭；adj.拜倒的，平卧的，衰竭的 | |
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115
superstitious
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| adj.迷信的 | |
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116
likeness
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| n.相像，相似（之处） | |
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117
electrified
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| v.使电气化( electrify的过去式和过去分词 )；使兴奋 | |
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118
pallid
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| adj.苍白的，呆板的 | |
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119
awe
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| n.敬畏，惊惧；vt.使敬畏，使惊惧 | |
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120
astonishment
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| n.惊奇，惊异 | |
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121
presentiment
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| n.预感，预觉 | |
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122
sobbing
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| <主方>Ⅰ adj.湿透的 | |
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123
remorse
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| n.痛恨，悔恨，自责 | |
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124
contrition
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| n.悔罪，痛悔 | |
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125
grotesque
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| adj.怪诞的，丑陋的；n.怪诞的图案，怪人（物） | |
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126
subsided
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| v.（土地）下陷（因在地下采矿）( subside的过去式和过去分词 )；减弱；下降至较低或正常水平；一下子坐在椅子等上 | |
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127
Forsaken
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| adj. 被遗忘的, 被抛弃的 动词forsake的过去分词 | |
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128
forsake
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| vt.遗弃，抛弃；舍弃，放弃 | |
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129
humble
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| adj.谦卑的，恭顺的；地位低下的；v.降低，贬低 | |
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130
auditor
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| n.审计员，旁听着 | |
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131
anguish
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| n.(尤指心灵上的)极度痛苦，烦恼 | |
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132
repentant
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| adj.对…感到悔恨的 | |
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133
everlasting
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| adj.永恒的，持久的，无止境的 | |
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134
disciples
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| n.信徒( disciple的名词复数 )；门徒；耶稣的信徒；（尤指）耶稣十二门徒之一 | |
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135
behold
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| v.看，注视，看到 | |
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136
citadel
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| n.城堡；堡垒；避难所 | |
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137
Christian
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| adj.基督教徒的；n.基督教徒 | |
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138
scriptures
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| 经文，圣典( scripture的名词复数 )； 经典 | |
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139
arraignment
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| n.提问，传讯，责难 | |
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140
inscribed
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| v.写，刻( inscribe的过去式和过去分词 )；内接 | |
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141
effulgent
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| adj.光辉的；灿烂的 | |
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142
possessed
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| adj.疯狂的；拥有的，占有的 | |
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143
ordinances
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| n.条例，法令( ordinance的名词复数 ) | |
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144
ingenuity
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| n.别出心裁；善于发明创造 | |
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triumphant
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| adj.胜利的，成功的；狂欢的，喜悦的 | |
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jealousy
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| n.妒忌，嫉妒，猜忌 | |
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147
rivalry
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| n.竞争，竞赛，对抗 | |
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148
costly
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| adj.昂贵的，价值高的，豪华的 | |
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149
spires
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| n.（教堂的） 塔尖，尖顶( spire的名词复数 ) | |
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150
supplicant
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| adj.恳求的n.恳求者 | |
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151
virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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152
glorify
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| vt.颂扬，赞美，使增光，美化 | |
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153
forth
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| adv.向前；向外，往外 | |
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154
resounded
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| v.（指声音等）回荡于某处( resound的过去式和过去分词 )；产生回响；（指某处）回荡着声音 | |
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155
withdrawn
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| vt.收回；使退出；vi.撤退，退出 | |
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adherence
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| n.信奉，依附，坚持，固着 | |
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absolved
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| 宣告…无罪，赦免…的罪行，宽恕…的罪行( absolve的过去式和过去分词 )； 不受责难，免除责任 [义务] ,开脱（罪责） | |
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158
jealousies
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| n.妒忌( jealousy的名词复数 )；妒羡 | |
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159
semblance
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| n.外貌，外表 | |
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160
delusion
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| n.谬见，欺骗，幻觉，迷惑 | |
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161
snare
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| n.陷阱，诱惑，圈套；（去除息肉或者肿瘤的）勒除器；响弦，小军鼓；vt.以陷阱捕获，诱惑 | |
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162
peril
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| n.(严重的)危险；危险的事物 | |
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163
bishops
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| （基督教某些教派管辖大教区的）主教( bishop的名词复数 )； （国际象棋的）象 | |
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164
creeds
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| （尤指宗教）信条，教条( creed的名词复数 ) | |
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165
encyclopedia
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| n.百科全书 | |
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166
auditors
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| n.审计员，稽核员( auditor的名词复数 )；（大学课程的）旁听生 | |
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167
lessening
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| 减轻，减少，变小 | |
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168
drooping
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| adj. 下垂的，无力的 动词droop的现在分词 | |
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169
plaintive
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| adj.可怜的，伤心的 | |
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170
admonishes
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| n.劝告( admonish的名词复数 )；训诫；（温和地）责备；轻责v.劝告( admonish的第三人称单数 )；训诫；（温和地）责备；轻责 | |
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171
penitence
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| n.忏悔，赎罪；悔过 | |
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172
kindly
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| adj.和蔼的，温和的，爽快的；adv.温和地，亲切地 | |
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173
stratagems
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| n.诡计，计谋( stratagem的名词复数 )；花招 | |
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174
excellence
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| n.优秀，杰出，(pl.)优点，美德 | |
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175
subtleties
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| 细微( subtlety的名词复数 )； 精细； 巧妙； 细微的差别等 | |
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176
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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177
dread
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| vt.担忧，忧虑；惧怕，不敢；n.担忧，畏惧 | |
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178
wilfully
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| adv.任性固执地；蓄意地 | |
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179
solitude
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| n. 孤独; 独居,荒僻之地,幽静的地方 | |
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180
majesty
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| n.雄伟，壮丽，庄严，威严；最高权威，王权 | |
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181
custody
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| n.监护，照看，羁押，拘留 | |
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182
apostate
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| n.背叛者，变节者 | |
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183
hesitation
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| n.犹豫，踌躇 | |
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184
auditorium
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| n.观众席，听众席；会堂，礼堂 | |
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185
withered
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| adj. 枯萎的，干瘪的，（人身体的部分器官）因病萎缩的或未发育良好的 动词wither的过去式和过去分词形式 | |
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186
disquieted
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| v.使不安，使忧虑，使烦恼( disquiet的过去式和过去分词 ) | |
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187
wilt
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| v.(使)植物凋谢或枯萎；(指人)疲倦，衰弱 | |
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