Baptism in the Early Church.
Turning to the earlier Church fathers, who formulated5 much which has come to us as Christian doctrine6, we find the pagan idea of baptism repeated in all its essential characteristics. We have seen that the Greek fathers came to Christianity by way of Neo-Platonism rather than the New Testament7. They accepted Christianity as containing many excellent things, but not as the only authoritative8 system of faith. They followed the popular syncretic tendency, and combined Christianity with the pagan faith in which they had been educated.
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Tertullian wrote a special treatise9 on the question of baptism, which represents the pagano-Christian creed10 in fulness and in detail. I transcribe11 his words in part, and call attention to the similarity and the points of identity between these and the pagan theories already presented. Chapter i. of the treatise opens with these words:
“Happy is the sacrament of our water, in that, by washing away the sins of our early blindness, we are set free [and admitted] into eternal life!... But we, little fishes, after the example of our Ιχθυ?, Jesus Christ, are born in water, nor have we safety in any other way than by permanently12 abiding13 in [that] water.”[126]
In the succeeding chapters Tertullian goes on to show that water was “chosen as a vehicle of divine operation” because it was the element over which the divine spirit brooded in creation. He says:
“Why should Water be chosen as a vehicle of divine operation? Its prominence14 first of all in Creation.—Mindful of this declaration as of a conclusive15 prescript, we nevertheless [proceed to] treat [the question], ‘How foolish and impossible it is to be formed anew by water. In what respect, pray, has this material substance merited an office of so high dignity?’ The authority, I suppose, of the liquid element has to be examined. This, however, is found in abundance, and that from the very beginning. For [water] is one of those things, which, before all the furnishing of the world, were quiescent17 with God in a yet[130] unshapen state. In the first beginning, saith [Scripture18], ‘God made the heaven and the earth. But the earth was invisible, and unorganized, and darkness was over the abyss; and the Spirit of the Lord was hovering19 over the waters.’ The first thing, oh man, which you have to venerate20, is the age of the waters, in that their substance is ancient; the second, their dignity, in that they were the seat of the Divine Spirit, more pleasing [to him], no doubt, than all the other then existing elements. For the darkness was total thus far, shapeless, without the ornament21 of stars; and the abyss gloomy; and the earth unfurnished; and the heaven unwrought; water alone—always a perfect, gladsome, simple material substance, pure in itself—supplied a worthy22 vehicle to God. What [of the fact] that waters were in some way the regulating powers by which the disposition23 of the world thenceforward was constituted by God? For the suspension of the celestial24 firmament25 in the midst He caused by ‘dividing the waters’; the suspension of ‘the dry land,’ He accomplished26 by ‘separating the waters.’ After the world had been hereupon set in order through [its] elements, when inhabitants were given it, ‘the waters’ were the first to receive the precept27, ‘to bring forth28 living creatures.’ Water was the first to produce that which had life, that it might be no wonder in baptism if waters know how to give life. For was not the work of fashioning man himself also achieved with the aid of waters? Suitable material is found in the earth, yet not apt for the purpose unless it be moist and juicy; which [earth] ‘the waters’ separated the fourth day before into their own place, temper with their remaining moisture to a clayey consistency29. If, from that time onward30, I go forward in[131] recounting universally, or at more length [than I have already done] the evidences of the ‘authority’ of this element which I can adduce to show how great is its power or its grace; how many ingenious devices, how many functions, how useful an instrumentality, it affords the world, I fear I may seem to have collected rather the praises of water than the reasons of baptism; although I should [thereby] teach all the more fully31, that it is not to be doubted that God has made the material substance which he has disposed throughout all his products and works, obey him also in his own peculiar32 sacraments; that [the material substance] which governs terrestrial life acts as agent likewise in the celestial.”
The title of chapter iv. is:
“The primeval hovering of the Spirit of God over the waters typical of baptism. The universal element of water thus made a channel of sanctification. Resemblance between the outward sign and the inward grace.”
In this chapter Tertullian teaches that the divine power hovering over the water, in creation, made it “holy” as well as life-producing, and that these qualities continue to exist in all water. He says:
“Thus the nature of the waters, sanctified by the Holy One, itself conceived withal the power of sanctifying. Let no one say, ‘Why, then, are we, pray, baptized with the very waters which then existed in the first beginning?’ Not with those very waters, of course, except in so far as the genus indeed is one, but the species very many. But what is an attribute to the genus reappears likewise in the[132] species. And accordingly it makes no difference whether a man be washed in a sea or a pool, a stream or a font, a lake or a trough; nor is there any distinction between those whom John baptized in the Jordan and those whom Peter baptized in the Tiber, unless withal [it be thought that] the eunuch whom Philip baptized in the midst of his journeys with chance water, derived33 [therefrom] more or less of salvation35 [than others]. All waters, therefore, in virtue36 of the pristine37 privilege of their origin, do, after invocation of God, attain38 the sacramental power of sanctification; for the Spirit immediately supervenes from the heavens, and rests over the waters, sanctifying them from himself; and being thus sanctified, they imbibe39 at the same time the power of sanctifying.”
In chapter v. Tertullian discusses the pagan theory as embodied40 in the rites41 of Isis, Mithra, the Apollinarian and the Eleusinian games, and attempts to show that cleansing42 cannot come through these rites, because idols43 cannot imbue44 the water with sanctifying power, and evil spirits can impart only evil influences. He expresses faith in their power to do this, thus showing that he still held to the fundamental features of the pagan system, and made them the basis of his theory of Christian baptism.
The Epistle of Barnabas presents a similar combination of fact and fancy concerning baptism. The pagan idea of water as a regenerating45 power underlies46 the theory set forth, and the reader will[133] see how Scripture is misquoted and misapplied in the effort to give a scriptural coloring to the pagan theory. Chapter xi. of the epistle is entitled:
“Baptism and the Cross Prefigured in the Old Testament.—Let us further inquire whether the Lord took any care to foreshadow the water [of baptism] and the cross. Concerning the water, indeed, it is written, in reference to the Israelites, that they should not receive that baptism which leads to the remission of sins, but should procure48 another for themselves. The prophet therefore declares: ‘Be astonished, O heaven, and let the earth tremble at this, because this people hath committed two great evils; they have forsaken49 me, a living fountain, and have hewn out for themselves broken cisterns50. Is my holy hill Zion a desolate51 rock? For ye shall be as the fledglings of a bird, which fly away when the nest is removed.’ And again saith the prophet: ‘I will go before thee and make level the mountains, and will break the brazen52 gates, and bruise53 in pieces the iron bars; and I will give thee the secret, hidden, invisible treasures, that they may know that I am the Lord God.’ And, ‘He shall dwell in a lofty cave of the strong rock.’ Furthermore, what saith He in reference to the Son? ‘His water is sure; ye shall see the King in His glory, and your soul shall meditate54 on the fear of the Lord.’ And again He saith in another prophet: ‘The man who doeth these things shall be like a tree planted by the courses of waters, which shall yield its fruit in due season; and his leaf shall not fade, and all that he doeth shall prosper55. Not so are the ungodly, not so, but even as chaff56, which the wind sweeps away from the face of the earth. Therefore the ungodly shall not stand in judgment57,[134] nor sinners in the counsel of the just; for the Lord knoweth the way of the righteous, but the way of the ungodly shall perish.’ Mark how He has described at once both the water and the cross. For these words imply, Blessed are they who, placing their trust in the cross, have gone down into the water; for, says He, they shall receive their reward in due time; then He declares, I will recompense them. But now He saith, ‘Their leaves shall not fade.’ This meaneth that every word which proceedeth out of your mouth in faith and love shall tend to bring conversion58 and hope to many. Again, another prophet saith, ‘And the land of Jacob shall be extolled59 above every land.’ This meaneth the vessel60 of His Spirit, which He shall glorify61. Further, what says He? ‘And there was a river flowing on the right, and from it arose beautiful trees; and whosoever shall eat of them shall live forever.’ This meaneth that we indeed descend62 into the water full of sins and defilement63, but come up bearing fruit in our heart, having the fear [of God] and trust in Jesus in our spirit. ‘And whosoever shall eat of these shall live forever.’ This meaneth: Whosoever, He declares, shall hear thee speaking, and believe, shall live forever.”[127]
Justin Martyr64 combines his theory with his description of the rite16 of baptism as follows. Note the misquotation of Scripture:
“I will also relate the manner in which we dedicated65 ourselves to God when we had been made new through Christ; lest, if we omit this, we seem to be unfair in the[135] explanation we are making. As many as are persuaded and believe that what we teach and say is true, and undertake to be able to live accordingly, are instructed to pray and to entreat66 God, with fasting, for the remission of their sins that are past, we praying and fasting with them. Then they are brought by us where there is water, and are regenerated67 in the same manner in which we were ourselves regenerated. For, in the name of God, the Father and Lord of the universe, and of our Saviour69, Jesus Christ, and of the Holy Spirit, they then receive the washing with water. For Christ also said: ‘Except ye be born again, ye shall not enter into the kingdom of heaven.’ Now, that it is impossible for those who have once been born to enter into their mother’s womb, is manifest to all. And how those who have sinned and repent70 shall escape their sins is declared by Esaias, the prophet, as I wrote above; he thus speaks: ‘Wash you, make you clean; put away the evil of your doings from your souls; learn to do well; judge the fatherless, and plead for the widow; and come and let us reason together, saith the Lord. And though your sins be as scarlet71, I will make them white like wool; and though they be as crimson72, I will make them white as snow. But if ye refuse and rebel, the sword shall devour73 you; for the mouth of the Lord hath spoken it.’ And for this [rite] we have learned from the apostles this reason. Since at our birth we were born without our own knowledge or choice, by our parents coming together, and were brought up in bad habits and wicked training; in order that we may not remain the children of necessity and of ignorance, but may become the children of choice and knowledge, and may obtain in the water the remission of sins formerly74 committed, there[136] is pronounced over him who chooses to be born again, and has repented75 of his sins, the name of God, the Father and Lord of the universe; he who leads to the laver the person that is to be washed, calling him by this name alone. For no one can utter the name of the ineffable76 God; and if anyone dare to say that there is a name, he raves77 with a hopeless madness. And this washing is called illumination, because they who learn these things are illuminated78 in their understandings. And in the name of Jesus Christ, who was crucified under Pontius Pilate, and in the name of the Holy Ghost, who, through the prophets, foretold79 all things about Jesus, he who is illuminated is washed.”[128]
The pagano-Christian theory of baptism and baptismal regeneration, variously expressed, is found in Methodius, The Banquet of the Ten Virgins80, chapter vi; in Clement82 of Alexandria, The Instructor83, chapter xii; in Tertullian, Against Marcion, book i., chapter xxviii; in Cyprian, Epistles,[129]—1, To Donatus; 22, To Clergy84 at Rome; 51, To Antonianus; and 75, To Magnus; also Testimonies85 against the Jews, paragraph 65; also, A Treatise on Re-baptism, by an unknown author, published in connection with Cyprian’s writings, on page 402 of Clark’s edition Ante-Nicene Library, vol. xiii.
The Apostolic Constitutions clearly set forth the[137] result of this perversion86 of New Testament doctrines87 concerning baptism. The late Baron88 Bunsen, one of the most eminent89 of German scholars and statesmen, has grouped the teachings of the Constitutions upon the question of baptism in such a way as to give the reader a better view than is possible by quoting these writings verbatim. Although these Constitutions are not the work of the apostles, they are of great historic value in presenting a picture of the practices of the early Church. Bunsen thinks that the Constitutions present “a genuine, though not textual, picture of the Ante-Nicene Church.” He says:
“As soon as we take away what belongs to the bad taste of the fiction, all the ethic90 introductions and occasional moralizing conclusions, and, in general, all which manifestly is re-written with literary pretension91, and lastly, as soon as we expunge92 some easily discernible interpolations of the fourth and fifth centuries, we find ourselves unmistakably in the midst of the life of the Church of the second and third centuries.”[130]
The summary made by Bunsen is given below. By analyzing93 it the reader will see how much that is extra-scriptural, and anti-scriptural, was associated with baptism thus early. By comparison with the pagan water cultus, the source of these errors is plainly apparent.
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“And at the time of the crowing of the cock let them first pray over the water. Let the water be drawn94 into the font, or flowing into it. And let it be thus if they have no scarcity95. But if there be a scarcity, let them pour the water which shall be found into the font; and let them undress themselves, and the young shall be first baptized. And all who are able to answer for themselves, let them answer. But those who are not able to answer, let their parents answer for them, or one other numbered amongst their relations. And after the great men have been baptized, at the last the women, they having loosed all their hair, and having laid aside the ornaments96 of gold and silver which were on them. Let not anyone take a strange garment with him into the water.
“And at the time which is appointed for the baptism, let the bishop97 give thanks over the oil, which, putting into a vessel, he shall call the oil of thanksgiving. Again, he shall take other oil, and exorcising over it, he shall call it the oil of exorcism. And a deacon shall bear the oil of exorcism and stand on the left hand of the presbyter. Another deacon shall take the oil of thanksgiving and stand on the right hand of the presbyter.
“And when the presbyter has taken hold of each one of those who are about to receive baptism, let him command him to renounce98, saying: ‘I will renounce thee, Satan, and all thy service, and all thy works.’ And when he has renounced99 all these, let him anoint him with the oil of exorcism, saying: ‘Let every spirit depart from thee.’
“And let the bishop or the presbyter receive him thus unclothed, to place him in the water of baptism. Also let the deacon go with him into the water, and let him say to him, helping100 him that he may say: ‘I believe in[139] the only true God, the Father Almighty101, and in his only begotten102 Son, Jesus Christ, our Lord and Saviour, and in the Holy Spirit, the Quickener, [the Consubstantial Trinity]. One Sovereignty, one Kingdom, one Faith, one Baptism; in the Holy Catholic Apostolic Church, in the life everlasting103. Amen.’
“And let him who receives (baptism) repeat after all these: ‘I believe thus.’ And he who bestows104 it shall lay his hand upon the head of him who receives, dipping him three times, confessing these things each time.
“And afterwards, let him say again: ‘Dost thou believe in our Lord Jesus Christ, the only Son of God, the Father; that he became man in a wonderful manner for us, in an incomprehensible unity105, by his Holy Spirit, of Mary, the Holy Virgin81, without the seed of man; and that he was crucified for us under Pontius Pilate, died of his own will, once for our redemption, rose on the third day, loosening the bonds (of death), he ascended106 up into heaven, sat on the right hand of his good Father on high, and he cometh again to judge the living and the dead at his appearing and his kingdom? And dost thou believe in the Holy Good Spirit and Quickener, who wholly purifieth; and in the Holy Church?’
“Let him say again: ‘I believe.’
“And let them go up out of the water, and the presbyter shall anoint him with the oil of thanksgiving, saying: ‘I anoint thee with holy anointing oil in the name of Jesus Christ.’ Thus he shall anoint every one of the rest, and clothe them as the rest, and they shall enter into the Church.”[131]
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After entering the church the candidate was anointed a second time, in connection with the “prayer of blessing107” and the “kiss of peace.” This was followed by the service of the communion, which included bread, wine, milk and honey, showing that the Lord’s Supper, as well as baptism, was corrupted109 with pagan elements.
Holy Water.
The use of holy water formed an important part of the pagan system. It was a sort of continuous baptism, a succession of baptismal acts. That it is wholly unscriptural, and in every way foreign to Christian baptism, is too obvious to need statement. There are abundant evidences of its pagan origin; among them are the following:
“Some persons derive34 the use of holy water in the churches from the Jews; but that it has been derived from the ancient heathens of Rome is now very generally believed, and, indeed, is warmly defended by the intelligent Ecclesiastics110 at Rome, on the principle that, as the heathen temples have been turned into Christian churches, so it was well to lay hold of the heathen practices and turn them into Christian customs, thus reconciling the heathen to a change of religion, seeing it did not change their favorite rites and customs. At the entrance of the heathen temples there were vessels111 of water with which the votaries112 sprinkled themselves as they entered to worship, and as it seemed desirable to make as little difference as possible, so as to induce the heathen to conform[141] the more readily to Christian worship, similar vessels of water consecrated113 or made holy, were placed at the entrance of the Christian churches, and thus the custom has continued. Such at least is the origin generally ascribed at Rome to this practice, and such the principle on which it is defended by the men of mind and judgment among the priesthood.”[132]
Dr. Joseph Priestley thus supplements Mr. Seymore’s statements:
“In Popish churches the first thing that we are struck with is a vessel of what is called holy water, into which those who enter dip their fingers, and then mark their foreheads with the sign of the cross. This holy water, there can be no doubt, came from the lustral water of the pagans, as, indeed, learned Catholics allow. This water was also placed at the entrance of the heathen temples, and those who entered were sprinkled with it.”[133]
Conyers Middleton attests115 the pagan origin of holy water:
“The next thing that will of course strike one’s imagination is their use of holy water; for nobody ever goes in or out of a church but is either sprinkled by the priest, who attends for that purpose on solemn days, or else serves himself with it from a vessel, usually of marble, placed just at the door, not unlike to one of our baptismal fonts. Now, this ceremony is so notoriously and directly transmitted to them from paganism, that their own writers[142] make not the least scruple116 to own it. The Jesuit la Cerda, in his notes on a passage of Virgil, where this practice is mentioned, says: ‘Hence was derived the custom of Holy Church to provide purifying or holy water at the entrance of their Churches.’ ‘Aquaminarium or Amula,’ says the learned Montfaucon, ‘was a vase of holy water, placed by the Heathen at the entrance of their Temples to sprinkle themselves with.’ The same vessel was by the Greeks called περι??αντ?ριον; two of which, the one of gold, the other of silver, were given by Cr?sus to the Temple of Apollo at Delphi; and the custom of sprinkling themselves was so necessary a part of all their religious offices, that the method of excommunication seems to have been by prohibiting to offenders117 the approach and use of the holy water-pot. The very composition of this holy water was the same also among the Heathens, as it is now among the Papists, being nothing more than a mixture of salt with common water; and the form of the sprinkling brush, called by the ancients aspersorium or aspergillum (which is much the same with what the priests now make use of), may be seen in bas-reliefs, or ancient coins, wherever the insignia, or emblems118 of the Pagan priesthood, are described, of which it is generally one.
“Palatina, in his lives of the popes, and other authors, ascribes the institution of this holy water to Pope Alexander the First; who is said to have lived about the year of Christ 113; but it could not have been introduced so early, since, for some ages after, we find the primitive119 fathers speaking of it as a custom purely120 heathenish, and condemning121 it as impious, and detestable. Justin Martyr says that it was invented by demons122, in imitation of the[143] true baptism signified by the Prophets, that their votaries might also have their pretended purifications by water; and the Emperor Julian, out of spite to the Christians123, used to order the victuals124 in the markets to be sprinkled with holy water, on purpose either to starve, or force them to eat what by their own principles they esteemed125 polluted.
“Thus we see what contrary notions the Primitive and Romish Church have of this ceremony: the first condemns127 it as superstitious128, abominable129, and irreconcilable130 with Christianity; the latter adopts it as highly edifying131 and applicable to the improvement of Christian piety132: the one looks upon it as the contrivance of the Devil to delude133 mankind; the other as the security of mankind against the delusions134 of the Devil. But what is still more ridiculous than even the ceremony itself, is to see their learned writers gravely reckoning up the several virtues135 and benefits, derived from the use of it, both to the soul and the body; and to crown all, producing a long roll of miracles, to attest114 the certainty of each virtue, which they ascribe to it. Why may we not, then, justly apply to the present people of Rome what was said by the Poet of its old inhabitants, for the use of this very ceremony?
“‘Ah, easy Fools, to think that a whole Flood
Of water e’er can purge136 the Stain of Blood!’
Ovid, Fasti, ii., 45.”[134]
Mr. Middleton wrote as a polemist against Romanism, and hence he took especial pains to apply[144] these facts to that system of Christianity exclusively. Such an application is manifestly unjust, since baptism was fully corrupted before the formal establishment of the Papacy, and many corrupt108 elements are yet retained in Protestantism. Mr. Middleton’s suggestion that men were debarred from the use of holy water as a punishment is sustained by the following from ?schines. In his speech against Ctesiphon he said:
“Now the said law-giver (Solon) excludes as well the fearful, and him that refuses to serve in war, as him that deserts his rank in battle, from the privilege of holy lustration, and from the assembly of the people.”[135]
The magical virtues which Christians came to ascribe to holy water are essentially137 identical with those which the pagans attributed to it. Mr. Seymore, whom we have already quoted, gives a catalogue of the uses and virtues of holy water, which he found in the chapel138 of St. Carlo Borromeo at Rome. Similar virtues are still attributed to it by modern Catholics.[136] The catalogue is as follows:
“Holy water possesses much usefulness when Christians sprinkle themselves with it with due reverence139 and devotion. The Holy Church proposes it as a remedy and[145] assistant in many circumstances, both spiritual and corporeal140, but especially in these following:
“Its spiritual usefulness.
“1. It drives away devils from places and persons.
“2. It affords great assistance against fears and diabolical141 illusions.
“3. It cancels venial142 sins.
“4. It imparts strength to resist temptation and occasions to sin.
“5. It drives away wicked thoughts.
“6. It preserves safely from the passing snares143 of the devil, both internally and externally.
“7. It obtains the favor and presence of the Holy Ghost by which the soul is consoled, rejoiced, excited to devotion, and disposed to prayer.
“8. It prepares the human mind for a better attendance on the divine mysteries, and receiving piously144 and worthily145 the most holy sacrament.
“Its corporeal usefulness.
“1. It is a remedy against barrenness, both in woman and in beast.
“2. It is a preservation146 from sickness.
“3. It heals the infirmities both of the mind and of the body.
“4. It purifies infected air, and drives away plague and contagion147.
“Such is this document. It is the only authorized148 one I have seen respecting holy water; and this extraordinary statement stands as publicly in the church as do the ten commandments in a church in England. It is affixed149 separately over each of the vessels containing the Holy Water; and as every member of the congregation must[146] have sprinkled himself with the water as he entered the church, so he may have seen and read these, its uses.”[137]
Holy water was also used to sprinkle animals. This custom continues in the Roman Church. The counterpart is found in several pagan customs which are described by Ovid in Fasti, as already quoted, and further as shown in book i., line 669. Speaking of animals, Mr. Seymore says:
“It was supposed to guard them [horses] against evil genii as they ran the race; and a legend is told of the horses of some Christians having outstripped150 all the horses of the heathen, owing to their being sprinkled with holy water. Such a legend serves as a sanction of primitive Christianity to horse-races, quite as well as to the use of holy water. The pagan custom soon became a papal custom, and falling in with the humor of the people, and the patronage151 of St. Anthony, who is usually pictured accompanied by a pig, and being conducive152 to the pecuniary153 interests of the convent of St. Anthony, the custom was continued under a new name, and ‘St. Anthony’s day’ and the ‘blessing of the horses’ are thus identified.”[138]
Roman Catholics Defend this Use.
Dr. Wiseman, who stands high as a Roman Catholic authority, in his third letter, in reply to Poynder’s Pagano-Papismus defends the use of holy water:
[147]
“But did not the ancient Christians use holy water? Indeed they did, and that in a manner to shame us. They did not sprinkle themselves with it, to be sure, or help themselves from a vessel at the door, as you express it; they did more than either, they bathed in it. Read Pacciandi, De Sacris Christianorum Balneis, Rome, 1758, and you will find much to instruct you on this subject. You will see how the ancient Christians used to bathe themselves before going to church after the commission of any sin. ‘Why do you run to the bath after sin?’ asks St. John Chrysostom. ‘Is it not because you consider yourselves dirtier than any filth154?’ And Theophylactus writes in a similar strain. An ancient Christian bath was discovered by Ciampini among the ruins of Rome. But what is more to our purpose, the ancient Christians never went to receive the Eucharist, or even to pray in their churches, without washing their hands. ‘What propriety155 is there,’ says Tertullian, ‘to go to prayer with washed hands and yet with an unclean spirit?’ St. Chrysostom is still stronger: ‘Thou darest not touch the sacred victim with unwashed hands, although pressed by extreme necessity; approach not, therefore, with an unwashed soul.’ To supply the necessary convenience for this rite, a fountain or basin was provided at the church porch at which the faithful washed, as St. Paulinus of Nola several times described in the churches which he built.... St. Leo the Great built one at the gate of St. Paul’s Church which was celebrated156 by Ennodius of Pavia in eight verses.... The same was the practice of the Greek Church; for Eusebius tells us with commendation how Paulinus, Bishop of Tyre, placed in the porch of a splendid church which he built, the symbols of sacred purification, that is, fountains[148] which gave, by their abundant supply, means of washing themselves to those who entered the temple.[139]
“In fact, we have several of the old lustral vases with early Christian symbols and inscriptions157, belonging to both the churches, as a celebrated Latin one at Pesaro, and a Greek one at Venice, drawings of both of which you will find in Pacciandi’s work with an ample description.”
Preparing Holy Water.
The corrupting158 presence of paganism is shown in the preparation of water for purification and for baptism quite as much as in its use. The following description is from Foy, Romish Rites, as quoted by Brock:
“It appears that there are three kinds of holy water, two of which are used for the consecration of churches. Of these two, the first is considered to be inferior, since nothing but salt is used in its preparation—‘salt exorcised for the salvation of those that believe.’ It serves for sprinkling the building. The other is made up by a mixture of salt, ashes, and wine—all blessed, of course. This appears to be the holier of the two, and is used for the consecration of the altar. The third class of holy water, that which is referred to above as being consecrated on ‘Holy[149] Saturday,’ is used for baptisms during the following year; and also, as I gather, for sprinkling generally. In its preparation—amid many exorcisms of devils and evil spirits, and forms of prayer—the following ceremonies are observed: The priest divides the water in the font with his hand, in the shape of a cross. In exorcising the water he touches it with his hand. In blessing it, he thrice makes over it the sign of the cross. In dividing it, he pours it toward the four quarters of heaven. He breathes thrice into it in the form of a cross. He lets down the great Paschal candle a little into it, and says: ‘The might of the Holy Ghost descend into this fountain—plentitude.’ In hanc plentitudinem fontis.
“Then he takes the candle from the water and again merges159 it more deeply, saying the same words as before, but in a higher tone. The third time he plunges160 it to the bottom, again repeating the formula with a still louder voice. Then blowing—sufflans—thrice into the water in the form of the Greek letter Psi, he says: ‘Impregnate with regenerating efficacy the whole substance of this water’; and so takes the candle out of the font. Besides these doings, various oils are poured into the water and mixed with the hand; and still more strange, spittle is mingled161 with it, as I have once seen with my own eyes in the grand baptistery at St. John Lateran in Rome.
“‘The might of the Holy Ghost descend into this fountain—plentitude, and impregnate with regenerating efficacy the whole substance of this water.’ Such is the spell. Exorcisms first chase all evil spirits from the water, then incantations and charms—dividings, oils, crossings, breathings, candle plungings, and other things—cause the might of the Holy Ghost to descend and impregnate the water[150] with regenerating efficacy. It is no longer ordinary water, such as that wherein the eunuch or Cornelius and his friends were baptized; but, by the power of charms, it has become an ecclesiastical compound, and those to whom it is administered are made new creatures and regenerate68, not—so far as I understand—because they are brought by faith to Christ, but through the mere162 application of the fluid impregnated with virtue by an ecclesiastical process. And the only man who can make and apply this ‘Elixir of Life,’—of eternal life,—is the priest.”[140]
Sun-Worship and Water-Worship.
We have already shown that the sun-worship cultus and water-worship were united from the beginning. This union was made anterior163 to Grecian or Roman times, and much of the sacredness of water arose from it. Hislop describes this connection in the sanctifying of water, as follows:
“In Egypt, as we have seen, Osiris, as identified with Noah, was represented when overcome by his grand enemy, Typhon, or the ‘Evil One,’ as passing through the waters. The poets represented Semiramis as sharing in his distress164, and likewise seeking safety in the same way. We have seen already that under the name of Astarte she was said to have come forth from the wondrous165 egg that was found floating on the waters of the Euphrates. Now, Manilius tells, in his Astronomical166 Poetics, what induced her to take refuge in these waters.[151] ‘Venus plunged167 into the Babylonian waters,’ says he, ‘to shun168 the fury of the snake-footed Typhon.’ When Venus Urania, or Dione, the ‘Heavenly Dove,’ plunged in deep distress into these waters of Babylon, be it observed what, according to the Chaldean doctrine, this amounted to. It was neither more nor less than saying that the Holy Ghost incarnate169, in deep tribulation170, entered these waters, and that on purpose that these might be fit, not only by the temporary abode171 of the Messiah in the midst of them, but by the spirit’s efficacy thus imparted to them, for giving new life and regeneration, by baptism, to the worshippers of the Chaldean Madonna. We have evidence that the purifying virtue of the waters, which, in pagan esteem126, had such efficacy in cleansing from guilt172 and regenerating the soul, was derived in part from the passing of the mediatorial god, the sun-god, and god of fire, through these waters during his humiliation173 and sojourn174 in the midst of them; and that the Papacy at this day retains the very custom which had sprung up from that persuasion175. So far as heathenism is concerned, the following extracts from Potter and Athen?us speak distinctly enough: ‘Every person,’ says the former, ‘who came to the solemn sacrifices [of the Greeks] was purified by water. To which end, at the entrance of the temples, there was commonly placed a vessel full of holy water.’ How did this water get its holiness? This water ‘was consecrated,’ says Athen?us, ‘by putting into it a Burning Torch taken from the Altar.’ The burning torch was the express symbol of the god of fire; and by the light of this torch, so indispensable for consecrating176 the ‘holy water,’ we may easily see whence came one great part of the purifying virtue of ‘the water of the[152] loud resounding177 sea,’ which was held to be so efficacious in purging178 away the guilt and stain of sin,—even from the sun-god having taken refuge in its waters. Now this very same method is used in the Romish Church for consecrating the water for baptism. The unsuspicious testimony of Bishop Hay leaves no doubt on this point. ‘It,’ [the water kept in the baptismal font] says he, ‘is blessed on the eve of Pentecost, because it is the Holy Ghost who gives to the waters of baptism the power and efficacy of sanctifying our souls, and because the baptism of Christ is with the Holy Ghost and with fire.’[141] In blessing the waters a Lighted Torch is put into the font.
“Here, then, it is manifest that the baptismal regenerating water of Rome is consecrated just as the regenerating and purifying water of the pagans was. Of what avail is it for Bishop Hay to say, with a view of sanctifying superstition179 and ‘making apostasy180 plausible,’ that this is done ‘to represent the fire of divine love, which is communicated to the soul by baptism and the light of good example, which all who are baptized ought to give.’ This is the fair face put on the matter; but the fact still remains181 that while the Romish doctrine in regard to baptism is purely pagan, in the ceremonies connected with the papal baptism one of the essential rites of the ancient fire-worship is still practised at this day, just as it was practised by the worshippers of Bacchus, the Babylonian Messiah. As Rome keeps up the remembrance of the fire-god passing through the waters and giving virtue to them, so when it speaks of the ‘Holy Ghost suffering for us in baptism,’ it in like manner commemorates182 the part which paganism assigned to the Babylonian goddess when[153] she plunged into the waters. The sorrows of Nimrod, or Bacchus, when in the waters, were meritorious183 sorrows. The sorrows of his wife, in whom the Holy Ghost miraculously184 dwelt, were the same. The sorrows of the Madonna, then, when in these waters, fleeing from Typhon’s rage, were the birth-throes by which children were born to God. And thus, even in the Far West, Chalchivitlycue, the Mexican ‘goddess of the waters’ and ‘mother’ of all the regenerate, was represented as purging the new-born infant from original sin, and ‘bringing it anew into the world.’”[142]
Summary.
1. The worship of water as a divine element or agent, and hence its use as a protection against evil, and, in baptism, as a means of producing spiritual purity, forms a prominent feature of pagan religions.
2. Pagan water-worship was associated with the higher forms of sun-worship in various ways, and notably185 with that lower phase, Phallicism, with the obscene rites of which it is yet closely connected in India. In Mexico the cross was the special symbol of the water-worship cult.
3. In pagan water-worship the sacred fluid was applied47 in many ways—by immersion186, by bathing, by sprinkling; in the latter use, the water was sprinkled upon the candidate from a sacred sprinkling-brush,[154] or from a bough187 of some sacred tree; it was sometimes poured upon the candidate from a cup made from the bark of a sacred tree; trine immersion appears in some instances. Inspiration was sought from sacred water, by drinking, by bathing, by sitting over it, and by inhaling188 its vapors189.
4. Water for religious purposes was taken from sacred streams, fountains, and wells; or it was made holy by exorcisms and by the use of salt; it was carried to remote points and preserved for a long time. The ancient Druids caught rain-water in receptacles on the hill-tops and carried it to their altars through necessary aqueducts.
5. The fundamental errors of the pagan water-worship cult appeared in Western Christianity as early as the middle of the second century; this resulted in the baptism of the sick, baptism of infants, baptism for the dead, the delaying of baptism until the approach of death in order to make the most of both worlds, and the doctrine of penance190 to atone191 for sins committed after baptism; all these followed as a legitimate192 result.
6. As baptism was the door to Church membership, the Church was soon filled with “baptized pagans,” who were Christians in name only; by this means New Testament Christianity was rapidly perverted193.
[155]
7. Whoever will seek the ultimate facts must confess that the Christianity of the third and the succeeding centuries was far removed from the New Testament standard. Protestants are returning to that standard all too slowly and unwillingly194. Many are drifting farther away.
It is scarcely necessary to add that every form of baptism except submersion was borrowed from paganism; that faith in baptism as producing spiritual purity, and hence as a “saving ordinance,” was borrowed from paganism: the notion that only the baptized can be saved was borrowed from paganism; the use of oil, of spittle, of the sign of the cross, of lights, of white robes, is a remnant of paganism; baptising for the dead, and delaying baptism until near death, are a part of the pagan residuum; faith in water from the Jordan or elsewhere is paganism. The naming of children at baptism was a direct importation from paganism. In so far as any of these false elements are yet retained by Roman Catholics, Greeks, or Protestants, thus far does paganism dominate Christian thought and practice.
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1
testimony
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| n.证词；见证，证明 | |
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Christian
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| adj.基督教徒的；n.基督教徒 | |
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cult
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| n.异教，邪教；时尚，狂热的崇拜 | |
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consecration
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| n.供献，奉献，献祭仪式 | |
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5
formulated
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| v.构想出( formulate的过去式和过去分词 )；规划；确切地阐述；用公式表示 | |
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doctrine
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| n.教义；主义；学说 | |
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testament
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| n.遗嘱；证明 | |
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authoritative
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| adj.有权威的，可相信的；命令式的；官方的 | |
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treatise
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| n.专著；(专题)论文 | |
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creed
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| n.信条；信念，纲领 | |
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11
transcribe
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| v.抄写，誉写；改编(乐曲)；复制，转录 | |
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permanently
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| adv.永恒地，永久地，固定不变地 | |
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abiding
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| adj.永久的，持久的，不变的 | |
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prominence
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| n.突出；显著；杰出；重要 | |
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conclusive
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| adj.最后的，结论的；确凿的，消除怀疑的 | |
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rite
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| n.典礼，惯例，习俗 | |
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17
quiescent
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| adj.静止的，不活动的，寂静的 | |
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18
scripture
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| n.经文，圣书，手稿；Scripture:(常用复数)《圣经》，《圣经》中的一段 | |
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19
hovering
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| 鸟( hover的现在分词 )； 靠近（某事物）； （人）徘徊； 犹豫 | |
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venerate
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| v.尊敬，崇敬，崇拜 | |
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ornament
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| v.装饰，美化；n.装饰，装饰物 | |
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22
worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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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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celestial
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| adj.天体的；天上的 | |
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firmament
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| n.苍穹；最高层 | |
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accomplished
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| adj.有才艺的；有造诣的；达到了的 | |
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precept
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| n.戒律；格言 | |
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forth
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| adv.向前；向外，往外 | |
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consistency
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| n.一贯性，前后一致，稳定性；(液体的)浓度 | |
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30
onward
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| adj.向前的，前进的；adv.向前，前进，在先 | |
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fully
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| adv.完全地，全部地，彻底地；充分地 | |
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32
peculiar
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| adj.古怪的，异常的；特殊的，特有的 | |
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derived
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| vi.起源；由来；衍生；导出v.得到( derive的过去式和过去分词 )；（从…中）得到获得；源于；（从…中）提取 | |
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34
derive
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| v.取得；导出；引申；来自；源自；出自 | |
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salvation
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| n.（尤指基督）救世，超度，拯救，解困 | |
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virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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pristine
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| adj.原来的，古时的，原始的，纯净的，无垢的 | |
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attain
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| vt.达到，获得，完成 | |
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imbibe
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| v.喝，饮；吸入，吸收 | |
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40
embodied
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| v.表现( embody的过去式和过去分词 )；象征；包括；包含 | |
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41
rites
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| 仪式，典礼( rite的名词复数 ) | |
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42
cleansing
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| n. 净化(垃圾) adj. 清洁用的 动词cleanse的现在分词 | |
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43
idols
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| 偶像( idol的名词复数 )； 受崇拜的人或物； 受到热爱和崇拜的人或物； 神像 | |
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44
imbue
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| v.灌输(某种强烈的情感或意见)，感染 | |
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45
regenerating
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| v.新生，再生( regenerate的现在分词 )；正反馈 | |
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46
underlies
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| v.位于或存在于（某物）之下( underlie的第三人称单数 )；构成…的基础（或起因），引起 | |
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47
applied
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| adj.应用的；v.应用，适用 | |
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48
procure
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| vt.获得，取得，促成；vi.拉皮条 | |
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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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50
cisterns
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| n.蓄水池，储水箱( cistern的名词复数 )；地下储水池 | |
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51
desolate
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| adj.荒凉的，荒芜的；孤独的，凄凉的；v.使荒芜，使孤寂 | |
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52
brazen
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| adj.厚脸皮的，无耻的，坚硬的 | |
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53
bruise
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| n.青肿，挫伤；伤痕；vt.打青；挫伤 | |
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54
meditate
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| v.想，考虑，（尤指宗教上的）沉思，冥想 | |
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55
prosper
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| v.成功，兴隆，昌盛；使成功，使昌隆，繁荣 | |
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56
chaff
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| v.取笑，嘲笑；n.谷壳 | |
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57
judgment
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| n.审判；判断力，识别力，看法，意见 | |
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58
conversion
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| n.转化，转换，转变 | |
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59
extolled
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| v.赞颂，赞扬，赞美( extol的过去式和过去分词 ) | |
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60
vessel
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| n.船舶；容器，器皿；管，导管，血管 | |
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61
glorify
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| vt.颂扬，赞美，使增光，美化 | |
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62
descend
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| vt./vi.传下来，下来，下降 | |
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63
defilement
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| n.弄脏，污辱，污秽 | |
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64
martyr
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| n.烈士，殉难者；vt.杀害，折磨，牺牲 | |
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65
dedicated
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| adj.一心一意的；献身的；热诚的 | |
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66
entreat
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| v.恳求，恳请 | |
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67
regenerated
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| v.新生，再生( regenerate的过去式和过去分词 ) | |
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68
regenerate
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| vt.使恢复，使新生；vi.恢复，再生；adj.恢复的 | |
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saviour
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| n.拯救者，救星 | |
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70
repent
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| v.悔悟，悔改，忏悔，后悔 | |
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71
scarlet
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| n.深红色，绯红色，红衣；adj.绯红色的 | |
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crimson
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| n./adj.深(绯)红色(的)；vi.脸变绯红色 | |
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73
devour
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| v.吞没；贪婪地注视或谛听，贪读；使着迷 | |
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74
formerly
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| adv.从前，以前 | |
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75
repented
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| 对（自己的所为）感到懊悔或忏悔( repent的过去式和过去分词 ) | |
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ineffable
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| adj.无法表达的，不可言喻的 | |
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77
raves
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| n.狂欢晚会( rave的名词复数 )v.胡言乱语( rave的第三人称单数 )；愤怒地说；咆哮；痴心地说 | |
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illuminated
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| adj.被照明的；受启迪的 | |
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foretold
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| v.预言，预示( foretell的过去式和过去分词 ) | |
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80
virgins
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| 处女，童男( virgin的名词复数 )； 童贞玛利亚（耶稣之母） | |
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81
virgin
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| n.处女，未婚女子；adj.未经使用的；未经开发的 | |
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82
clement
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| adj.仁慈的；温和的 | |
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instructor
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| n.指导者，教员，教练 | |
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84
clergy
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| n.[总称]牧师，神职人员 | |
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85
testimonies
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| （法庭上证人的）证词( testimony的名词复数 )； 证明，证据 | |
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86
perversion
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| n.曲解；堕落；反常 | |
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87
doctrines
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| 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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88
baron
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| n.男爵；(商业界等)巨头，大王 | |
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eminent
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| adj.显赫的，杰出的，有名的，优良的 | |
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ethic
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| n.道德标准，行为准则 | |
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91
pretension
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| n.要求；自命，自称；自负 | |
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92
expunge
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| v.除去，删掉 | |
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93
analyzing
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| v.分析；分析( analyze的现在分词 )；分解；解释；对…进行心理分析n.分析 | |
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drawn
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| v.拖，拉，拔出；adj.憔悴的，紧张的 | |
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scarcity
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| n.缺乏，不足，萧条 | |
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96
ornaments
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| n.装饰( ornament的名词复数 )；点缀；装饰品；首饰v.装饰，点缀，美化( ornament的第三人称单数 ) | |
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bishop
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| n.主教，（国际象棋）象 | |
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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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99
renounced
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| v.声明放弃( renounce的过去式和过去分词 )；宣布放弃；宣布与…决裂；宣布摒弃 | |
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100
helping
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| n.食物的一份&adj.帮助人的，辅助的 | |
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101
almighty
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| adj.全能的，万能的；很大的，很强的 | |
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102
begotten
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| v.为…之生父( beget的过去分词 )；产生，引起 | |
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103
everlasting
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| adj.永恒的，持久的，无止境的 | |
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104
bestows
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| 赠给，授予( bestow的第三人称单数 ) | |
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105
unity
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| n.团结，联合，统一；和睦，协调 | |
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106
ascended
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| v.上升，攀登( ascend的过去式和过去分词 ) | |
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107
blessing
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| n.祈神赐福；祷告；祝福，祝愿 | |
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108
corrupt
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| v.贿赂，收买；adj.腐败的，贪污的 | |
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109
corrupted
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| （使）败坏( corrupt的过去式和过去分词 )； （使）腐化； 引起（计算机文件等的）错误； 破坏 | |
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110
ecclesiastics
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| n.神职者，教会，牧师( ecclesiastic的名词复数 ) | |
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111
vessels
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| n.血管( vessel的名词复数 )；船；容器；（具有特殊品质或接受特殊品质的）人 | |
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112
votaries
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| n.信徒( votary的名词复数 )；追随者；（天主教）修士；修女 | |
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113
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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114
attest
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| vt.证明，证实；表明 | |
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115
attests
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| v.证明( attest的第三人称单数 )；证实；声称…属实；使宣誓 | |
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116
scruple
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| n./v.顾忌，迟疑 | |
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117
offenders
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| n.冒犯者( offender的名词复数 )；犯规者；罪犯；妨害…的人（或事物） | |
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118
emblems
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| n.象征，标记( emblem的名词复数 ) | |
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119
primitive
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| adj.原始的；简单的；n.原(始)人，原始事物 | |
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120
purely
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| adv.纯粹地，完全地 | |
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121
condemning
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| v.（通常因道义上的原因而）谴责( condemn的现在分词 )；宣判；宣布…不能使用；迫使…陷于不幸的境地 | |
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122
demons
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| n.恶人( demon的名词复数 )；恶魔；精力过人的人；邪念 | |
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123
Christians
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| n.基督教徒( Christian的名词复数 ) | |
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124
victuals
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| n.食物；食品 | |
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125
esteemed
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| adj.受人尊敬的v.尊敬( esteem的过去式和过去分词 )；敬重；认为；以为 | |
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126
esteem
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| n.尊敬，尊重；vt.尊重，敬重；把…看作 | |
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127
condemns
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| v.（通常因道义上的原因而）谴责( condemn的第三人称单数 )；宣判；宣布…不能使用；迫使…陷于不幸的境地 | |
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128
superstitious
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| adj.迷信的 | |
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129
abominable
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| adj.可厌的，令人憎恶的 | |
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130
irreconcilable
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| adj.（指人）难和解的，势不两立的 | |
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131
edifying
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| adj.有教训意味的，教训性的，有益的v.开导，启发( edify的现在分词 ) | |
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132
piety
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| n.虔诚，虔敬 | |
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133
delude
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| vt.欺骗；哄骗 | |
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134
delusions
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| n.欺骗( delusion的名词复数 )；谬见；错觉；妄想 | |
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135
virtues
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| 美德( virtue的名词复数 )； 德行； 优点； 长处 | |
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136
purge
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| n.整肃，清除，泻药，净化；vt.净化，清除，摆脱；vi.清除，通便，腹泻，变得清洁 | |
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137
essentially
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| adv.本质上，实质上，基本上 | |
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138
chapel
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| n.小教堂，殡仪馆 | |
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139
reverence
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| n.敬畏，尊敬，尊严；Reverence:对某些基督教神职人员的尊称；v.尊敬，敬畏，崇敬 | |
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140
corporeal
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| adj.肉体的，身体的；物质的 | |
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141
diabolical
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| adj.恶魔似的，凶暴的 | |
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142
venial
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| adj.可宽恕的；轻微的 | |
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143
snares
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| n.陷阱( snare的名词复数 )；圈套；诱人遭受失败（丢脸、损失等）的东西；诱惑物v.用罗网捕捉，诱陷，陷害( snare的第三人称单数 ) | |
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144
piously
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| adv.虔诚地 | |
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145
worthily
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| 重要地，可敬地，正当地 | |
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146
preservation
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| n.保护，维护，保存，保留，保持 | |
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147
contagion
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| n.(通过接触的疾病)传染；蔓延 | |
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148
authorized
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| a.委任的，许可的 | |
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149
affixed
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| adj.[医]附着的，附着的v.附加( affix的过去式和过去分词 )；粘贴；加以；盖（印章） | |
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150
outstripped
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| v.做得比…更好，（在赛跑等中）超过( outstrip的过去式和过去分词 ) | |
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151
patronage
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| n.赞助，支援，援助；光顾，捧场 | |
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152
conducive
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| adj.有益的，有助的 | |
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153
pecuniary
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| adj.金钱的；金钱上的 | |
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154
filth
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| n.肮脏，污物，污秽；淫猥 | |
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155
propriety
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| n.正当行为；正当；适当 | |
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156
celebrated
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| adj.有名的，声誉卓著的 | |
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157
inscriptions
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| （作者）题词( inscription的名词复数 )； 献词； 碑文； 证劵持有人的登记 | |
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158
corrupting
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| （使）败坏( corrupt的现在分词 )； （使）腐化； 引起（计算机文件等的）错误； 破坏 | |
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159
merges
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| （使）混合( merge的第三人称单数 )； 相融； 融入； 渐渐消失在某物中 | |
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160
plunges
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| n.跳进，投入vt.使投入，使插入，使陷入vi.投入，跳进，陷入v.颠簸( plunge的第三人称单数 )；暴跌；骤降；突降 | |
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161
mingled
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| 混合，混入( mingle的过去式和过去分词 )； 混进，与…交往[联系] | |
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162
mere
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| adj.纯粹的；仅仅，只不过 | |
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163
anterior
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| adj.较早的；在前的 | |
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164
distress
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| n.苦恼，痛苦，不舒适；不幸；vt.使悲痛 | |
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165
wondrous
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| adj.令人惊奇的，奇妙的；adv.惊人地；异乎寻常地；令人惊叹地 | |
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166
astronomical
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| adj.天文学的，（数字）极大的 | |
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167
plunged
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| v.颠簸( plunge的过去式和过去分词 )；暴跌；骤降；突降 | |
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168
shun
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| vt.避开，回避，避免 | |
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169
incarnate
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| adj.化身的，人体化的，肉色的 | |
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170
tribulation
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| n.苦难，灾难 | |
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171
abode
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| n.住处，住所 | |
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172
guilt
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| n.犯罪；内疚；过失，罪责 | |
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173
humiliation
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| n.羞辱 | |
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174
sojourn
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| v./n.旅居，寄居；逗留 | |
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175
persuasion
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| n.劝说；说服；持有某种信仰的宗派 | |
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176
consecrating
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| v.把…奉为神圣，给…祝圣( consecrate的现在分词 )；奉献 | |
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177
resounding
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| adj. 响亮的 | |
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178
purging
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| 清洗； 清除； 净化； 洗炉 | |
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179
superstition
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| n.迷信，迷信行为 | |
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180
apostasy
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| n.背教，脱党 | |
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181
remains
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| n.剩余物，残留物；遗体，遗迹 | |
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182
commemorates
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| n.纪念，庆祝( commemorate的名词复数 )v.纪念，庆祝( commemorate的第三人称单数 ) | |
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183
meritorious
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| adj.值得赞赏的 | |
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184
miraculously
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| ad.奇迹般地 | |
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185
notably
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| adv.值得注意地，显著地，尤其地，特别地 | |
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186
immersion
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| n.沉浸；专心 | |
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187
bough
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| n.大树枝，主枝 | |
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188
inhaling
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| v.吸入( inhale的现在分词 ) | |
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189
vapors
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| n.水汽，水蒸气，无实质之物( vapor的名词复数 )；自夸者；幻想 [药]吸入剂 [古]忧郁（症）v.自夸，（使）蒸发( vapor的第三人称单数 ) | |
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190
penance
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| n.（赎罪的）惩罪 | |
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191
atone
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| v.赎罪，补偿 | |
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192
legitimate
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| adj.合法的，合理的，合乎逻辑的；v.使合法 | |
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193
perverted
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| adj.不正当的v.滥用( pervert的过去式和过去分词 )；腐蚀；败坏；使堕落 | |
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194
unwillingly
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| adv.不情愿地 | |
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