Marcius was momentarily impatient. There was a sternness in his large black eyes which boded controversy and disagreement. But bethinking himself of the respect due his guest, and of his own earnest request for an answer, he quietly observed,—
“Pardon me; but I was minded from Vivian’s testimony concerning thy broad philosophy, that thou didst no longer devote thyself to the leanness of the single tribal god of thy people. Behold how much more free and abundant is homage to all the gods!”
“Thou sayest well that the Hebrew ideal of God is narrow, mean, and selfish! He is not great enough to regard any but themselves! With all their sincerity, they worship a false god. But the gods of the Greeks and Romans are also false. They have the same passions, weaknesses, and changeableness that belong to men; they are but magnified images of their worshippers!”
Marcius was so struck by the truth of the statement that he uttered no protest, and Serenus continued,—
“The one true God is supreme over all. Through his perfect economy he ordereth all nations and tribes, yea, and everything seen and unseen. He loveth all, for he is Love. He is the eternal and omnipresent Spirit, who hath no local habitation, for he filleth all space. In him we have our breath and life, for he is the source of all being. We, being his children, and made in his image, are spirits, as he is Spirit, even while wearing fleshly garments.”
Marcius was silent, and listened with rapt attention.
“The Father of all things hath everything orderly in his dealings with the world and the children of men. He hath from the beginning ordained powers and laws which are unchangeably perfect in their operation; and man, by acquainting himself with their methods and beneficent regularity, may command their ministry. Through an understanding of them he may even grow to be Godlike. Behold, man reckoneth himself to be a creature of the dust and of short duration; and by an inner law which he knoweth not of he hath completely filled the measure of his thought. It is an unchangeable, divine behest, that man grows into the likeness of what he believes he is. Behold, the Greeks and Romans desire good in their worship, but in their craving to discern God,—the Unseen,—they have, in low degree, personified his laws and forces to their hurt. Hence many gods of many names! They have mistakenly tried to bring God down to their level, instead of lifting their thought towards him—the Perfect and Unchangeable. This is because their minds are fixed wholly upon the things that are seen, and therefore they count their bodies to be themselves.”
Marcius was visibly moved.
“Thou hast faithfully drawn my likeness. I had always believed that the body, or rather the head, which is a part of it, did the thinking, until the vision of Alethea. Then I perceived that thinking was possible without a seen body. I was beholden to believe what I saw, but knew not how it could be.”
“Of a verity, it is the real self that thinks and knows; the body being only its instrument of manifestation. Can a harp play of itself, without a harper?”
“Thine interpretation is good! And now, as thou hast set forth the gods of the Greeks and Romans, tell me more fully of the God of the Hebrews. Surely they worship not such an one as thou hast commended?”
“The Hebrew is right in his belief of One; but his small and selfish ideal concerning him hath brought forth the natural fruit of uncharitableness, pride, and hollow ceremony. But I unlovingly condemn neither Roman, Greek, nor Jew. Things that are imperfect satisfy not, and therefore finally work out that which is higher. Because men believe their inner nature to be of the seen instead of spiritual, they become carnal in the dim light of such a standpoint, which is fixed among outward and deceptive appearances. The knowledge of their inner being, and that they are the offspring of, and one with, the Spirit, which is All in All, is not theirs, because they look downward. But all the children of men are slowly feeling their way towards God; and through the teaching of manifold tribulations will finally behold the Father’s goodness, which will draw all to him. Could they be persuaded that they are spirits now, no longer mistaking their bodies for themselves, like the lilies, they would grow naturally towards beauty and perfection. Love would drive out hatred, and inner spiritual harmony replace the prevailing lower consciousness.”
“By Pallas,—pardon the force of habit,—thy philosophy is both reasonable and well-pleasing! Behold, while it is new to mine ears, something within—peradventure the voice of the morning—seems almost to testify to its truth. But thou hast not yet interpreted the utterance which led me to turn from the Cydnus to the sea. It seemeth marvellous that, while it guided me, I felt that I freely chose the cruise.”
“That which I have spoken may help in the understanding of the voice. The mind of man is so subtly wrought that it hath many hidden forces which commonly remain latent, and of the usefulness of which men are ignorant. We may be likened to children with playthings in their hands, in which are wrapped up signs and wonders. The dominion of soul or mind extendeth to the ends of the earth, and is in no wise limited to the bodily members. The Universal Spirit, though not regarded in man’s thoughts, often speaketh to his inner nature. Like uttereth itself to like, and spirit to spirit. Of a verity, it never ceaseth its whisperings to every inner ear that is open. But few there be that listen. Peradventure in some way thou art being prepared to be a listener. I am persuaded, therefore, that this day, before the third hour, thou didst have a touch, in thine inmost soul, of the peril of the Salapiæ, and a prompting of thy free will to come to her relief. That which seemeth a mystery may be childlike and plain when its orderly working is made known. Thou mightest also have been moved—like as by a flash—by the outgoing of our own thought, which is a divine operation put into our own hands for ministry and service to one another.”
“Then thou dost not count the voice as marvellous?”
“Peradventure a miracle to thee, because it seemeth strange in thine eyes; but no more wonderful in itself than that the goodly Nereid is wafted along by the air of heaven.”
The theologies of all the ages have uniformly held in disregard that which has been termed “naturalism.” But it seems pertinent to inquire where its boundary lines can be drawn, and, in fact, if it does not include everything, both material and spiritual. If these terms were employed simply to designate an orderly lower and higher in the established economy, as they sometimes are, their usefulness would be obvious. But they have been set in antithesis, one seeming to imply the divine and orderly course of all sequence, and the other that economy broken into or superseded. Can the perfect and unchangeable God contradict himself? Is the spiritual realm less amenable to uniform method in the relation of cause and effect than its external and material counterpart?
Just in proportion that the normality of the summits of moral and spiritual attainment is presented, they are made attractive to the human mind and consciousness. In the very nature of things, “supernaturalism,” which savors of the unnatural and abnormal, fails to commend itself to the highest reason. In some degree it is repellent. As human ignorance, superstition, and irrational assumption are left behind, the hearts of men go out after an orderly Deity. They turn towards him as naturally as flowers open themselves to the sun. The book of nature contains a symmetrical revelation of God, and there is nothing common nor unclean. There is no “secular,” for all is sacred. Everything has been consecrated without the intervention of the puny rites of man.
A lawful chain of sequences is as surely found in the soul as in chemistry or physics. When the orderly beauty of individual spiritual unfoldment is seen by man, be he high or low, ignorant or learned, bond or free, black or white, Roman or Greek, pagan or Christian, his heart throbs, and his desire warms towards the upward path which opens before him.
The announcement came up from below that refreshments were served, and Marcius gracefully escorted his guests to the faultless repast. In the beauty of every detail, the triclinium of the house of a Roman senator could hardly have excelled the private dining-apartment of the Nereid. With artistic gracefulness flowers and perfumes were mingled with dainty viands. The highly polished floor, which was tinted with minium, exhaled a delicate, rose-like odor. Four serving-boys, in white robes of bissus, entered while the guests were standing, and placed upon each corner of the table a small tutelary statue, or Lar, and after all were reclining, reverently raised an amphora of wine above their heads, exclaiming in concert, “May the gods favor us!” Marcius seemed unconscious of any ostentation, nothing being unusual. His guests were quite at ease. Choice old Falernian and other wines were offered, but declined, and with the true instinct of a host, Marcius partook very sparingly of them himself.
The conversation turned upon the recent storm, the experiences of the Salapiæ, Tarsian life, the latest news from Rome, and other current topics.
When the meal was ended they again ascended to the upper deck. With every stitch of canvas drawing the fresh breeze, and every spar bending gracefully with the pressure, the Nereid skimmed rapidly over the waves, and erelong the separate towers and roofs of Tarsus began to resolve themselves out of the broadening gray-and-white mass. The white sails of the ships of many nations also dotted the harbor in the distance.
As soon as the little group were again seated, Marcius expressed his desire to know yet more fully of the opinions and doctrines of Serenus.
“Thy philosophy seemeth so reasonable and pleasing that I would fain listen to thee further. The worship of Jupiter, Hercules, and all the gods of Rome and Tarsus hath not given me full satisfaction, and their former purity hath become degenerated. But I would have none of the Hebrew austerity and stiff ceremonialism. I have beheld their gall-and-wormwood faces in Tarsus, and their sackcloth and ashes, self-conceit and ugly circumcision, disgust me. But thou art no Hebrew! If thou wert born to them, thou art not of them, for thou beholdest good in all men.”
“I perceive that of a verity thou dost desire the truth,” replied Serenus. “Whosoever seeketh it for its own sake will come more and more into its light, and wax strong in its strength. Nothing less can break the shackles of superstition and bigotry, whether of Hebrew, Greek, or Roman fashioning, and set men free. Only he who seeth some good—yea, some Godlikeness—in all hath his eyes open to behold the oneness and allness of Truth, which includeth concord and love, and which is yet to be the great religion of the children of men. The self-sufficient and vain-glorious devotees of the many cults and theologies each believe themselves alone to be righteous; for their outward gaze is fastened upon the most evil and unreal aspects of all systems besides their own.”
“Thinkest thou that I have misjudged the Hebrew? Behold I have seen those things of which I have spoken in the very streets of Tarsus.”
“I doubt not the outward appearances which thou hast witnessed; but even in those hollow and ostentatious ceremonials there may be an inner good intent. All men are blindly feeling after God,—the chief Good; but they often lose themselves in the by-paths of external authority and unreasoning belief. Men have the utterance of the Spirit of Truth in their inmost being, but they fail to interpret its drawing, because they are listening to a confused chorus of voices outside. Behold the divine law, or the perfect guide, for the thought and conduct of men hath not been fully set forth by seers and philosophers, inscribed in creeds or voiced by oracles, neither hath the Israelitish Decalogue, which was engraven upon tables of stone, entirely contained it. But in man’s being, or real nature, it is written in living characters,—letters of fire.”
“Then if one be wayward and disobedient, he offendeth not so much external codes, as the laws and principles of his own constitution.”
“Thou couldst not have declared the truth more perfectly! There is a divine image, or Son of God, in man. He may be known as the Anointed One, or Christ, within. But commonly he remaineth unmanifested.”
“By Hercules!—pass over the custom,—that seemeth to be a hard saying. Sayest thou that the ignorant, the base, and all men have this Anointed One, the Son, hidden within the depths of their being?”
“Yea; it is the very corner-stone of their nature, though they know it not. They think and feel that all men—themselves included—are corrupt in their being, because the troubled waves upon the surface of their every-day consciousness are evil and rebellious. Therefore they yield themselves to the dominion of appearances, and become slaves to the seen, and to those things which their own thoughts have created, and their own sensuous faculties upreared.”
“O wise young Hebrew!—nay, more than Hebrew! thy philosophy, as thou settest it forth, carrieth conviction, and seemeth worthy of confidence. It satisfieth my questionings far more perfectly than anything I have found in Greek or Roman lore. But I fain would know if any one among all the sons of men hath fully brought the Son, the Anointed One—or Christ, as thou hast called him—into real and perfect outward manifestation? Behold is not this the great need in order that men may have their inmost quality made visible? Thinkest thou that such an Inner made Outer will ever appear among the children of men?”
“He hath appeared already!”
The intense interest which had made Marcius almost oblivious to their rapid progress seemed to reach a climax. His strong, dark features lighted up with an unwonted curiosity; but at that moment there was a commotion around them, for they had arrived at the landing where they were to disembark.
“Behold thy converse hath touched my very heart, and I pray thee that I may hear further of this matter. Do thou and thy wife purpose to abide in Tarsus?”
“Peradventure for a season, though we have set our faces towards Rome.”
“I bid you welcome to my palace. Mine is thine. Pray abide under my roof during your sojourn.”
“Thou dost honor us with great kindness; but we are wonted to little pomp, and thy hospitality seemeth too generous.”
“Thou dost deserve honor for thy great goodness and learning; but if thou dost so desire, thy abiding-place shall, withal, be humble, and thou shalt be free from obligation.”
Serenus accepted the hearty invitation, and with Amabel prepared to leave the Nereid and become guests of Marcius. Vivian also was warmly welcomed to the special friendship of the Vice Legate, and was assured of the pleasure which his visits to the palace would afford.
By the order of Marcius the rescued sailors of the Salapiæ were to be abundantly ministered unto so long as their necessities remained.
Leander, while outwardly gracious to the new-found friends of Marcius, could hardly conceal his jealousy towards them; for their converse had disquieted him, and his own society and games had been superseded.
The state carriage, or chariot, of Marcius, with three gayly caparisoned horses of choice breed, harnessed abreast, was awaiting him when the Nereid landed; and soon the Vice Legate, with his friends, including Leander, were rolling rapidly over the well-worn flags towards the palace. The luxurious equipage, with the richly adorned charioteer and footmen, the clatter of the hoofs of the noble steeds, and the musical jingle of silver chain traces, drew the attention of every one in the streets while they passed by. As they dashed rapidly through the business quarter, a young woman, seemingly a Jewess, no longer in the early flush of youth, but of remarkable beauty, was just emerging from one of the bazaars, where she had been to make some trifling purchases.
It was Rebecca!
Casting an involuntary glance upwards, the face of Marcius—that face forever carved upon the tablet of memory—was directly before her. A quick shiver shot through her frame, but in the twinkling of an eye her glance took in another face just behind. Barely suppressing the impulse to speak aloud, she exclaimed to herself,—
“My friend of the Holy City! and with that Roman!”
CHAPTER XXVII
A MESSAGE FROM STEPHANOS
Every incident of the journey to the Holy City was fresh and vivid to Saulus, and he felt persuaded that it was no dream. Amoz observed his quick uprising, which astonished him, because but a short time had passed since he had been soothed and quieted after his wonted evening plaint.
The next day Saulus wrote the following letter:—
“Marcheshvan, VIIIth day.
“In a Cave at Horeb,
“Wilderness of Sinai.
“O my dear Cassia!
“Things have befallen me which will seem strange to thee! I have been led by the God which is above all gods, who speaketh to me from the stillness within, into a new and higher way that I knew not. Behold thou wilt have exceeding contempt for me when thou knowest that I have become a follower of the Nazarene, and am filled with great sorrow at my former persecution of his followers. I have deep repentance for my manifold unrighteous deeds, even though I thought to do service to the God of Israel. Through a leading that I would not resist I have journeyed into the wilderness, away from the habitations of men, that I might commune with a Greater than the God known by our nation, and receive inspiration from him. Here I am patiently adding strength to strength, that in the fulness of time I may go forth to proclaim liberty to all who are bound, whether through subjection to the flesh, or under the galling yoke of the ceremonial law. I feel a renewing in my mind, and have an unwonted joy in the freedom and purity of the New Faith. Behold it satisfieth every desire of the heart, and cometh as a healing balm to my former restless hatred and false righteousness. I delight in the true God, for he is over all men,—Abiding Love,—and no longer the jealous leader of one people.
“O Cassia, well beloved! my soul’s earnest longing is that thou also might have regard to this truth, for its value is above rubies! Wilt thou not open thy heart to its sweet spirit? My love waxeth strong towards thee, but I am constrained to make known everything concerning myself. Thou freely gavest me the love of thy heart and thy steadfast promise of faithfulness, but perchance thou wilt not regard me as the same Saulus that possessed thy warm affection. But with all humility I am persuaded that my present state is not to be compared with the former time, when I was given over to angry disputations, yea, and fiery persecutions, which are among the base things that I forever have put behind me.
“In the place of hatred for all but the straitest sect of the Chosen People, I now exercise love towards all men. Dost thou not see, O my Cassia! that we were altogether fettered in our doctrine; for a Godly religion aboundeth in peace, joy, and good-will. If thy soul yet yearneth with affection towards thy lover, I pray thee that it may go out even more strongly in the favor of this great and living Faith!
“Behold we were altogether mistaken about the evil intent of the followers of the Nazarene! Through false report and a perverted mind we believed these children of the Light to be idolaters and unclean. But verily, they have a ministry of goodly service and longsuffering.
“It is meet that I should write unto thee, O my little Cassia! with mine own hand, to give assurance that my soul’s affection for thee abideth single and true. I pray thee that thou consider well that the new and all-abounding joy that I have in the New Faith hath not rendered me unfaithful. But I can in no wise abate one jot or tittle of my devotion to a great future work,—to bring all men, so far as I am able, to a knowledge of the truth. This new and higher way was made manifest for all the world through the despised prophet of Nazareth, whose disciples I have so grievously smitten and afflicted aforetime.
“To thee, O Cassia! I remain with all constancy, if thy heart’s affection still aboundeth to me-ward, not the same self-willed zealot thou hast known, but the devoted Apostle of the Most High, and the earnest minister of the New Faith to all men. But with my love in no wise abated towards thee, nothing on earth, not even the utter loss of thy devotion, can in the least tempt me to turn back to my former manner of mind. If thou hast no desire to receive the new Saulus in the place of him whom thou hast known, behold I freely give thee release from all thy plighted faith, so that thou mayest be fully free.
“Perchance divers rumors have come to thine ears concerning me, but I beseech thee to give them no place. Howbeit, in this epistle I have fully opened my heart unto thee.
“Of all the company that left the Holy City under my leadership, Amoz alone remaineth with me.
“Again I declare my love, and send greetings to all thy father’s house!
“Peace to thee, Cassia!
“Saulus.”
On the same day that the above was written, Saulus wrote the following to Rebecca, who was now in her Tarsian home. Both letters were despatched by Amoz to the station where they would be taken by a passing caravan.
Marcheshvan, VIIIth day.
“In a Cave at Horeb,
“Sinaitic Wilderness, Arabia.
“O my dear Rebecca!
“I would fain pour out my heart unto thee! Behold, my beloved sister, thou wilt have unwonted astonishment when this epistle reacheth thine hand, to know that thy hard-hearted but now contrite brother dwelleth in a cave in the land of Arabia. But thou wilt marvel yet more greatly, when I declare unto thee that I am a disciple of the New Faith. I, Saulus! so long exceeding mad against those of that Way, am a miracle unto myself! I well nigh feel my soul to be twain in one body,—the Old and the New; but I live and move, now and henceforth, in the New.
“It is meet that thou, my sister, companion and guardian of my tender years, shouldst now receive some acknowledgment of the abundance of thy gentle goodness and great patience to me-ward throughout my whole unrighteous course of life. While I persuaded myself through deceitful belief that I was faithful to the Chosen People, and even doing God service in my threatenings and slaughter among the saints of God, there was a Spirit giving utterance deep within my soul which never ceased to rebuke me. But I was stiff-necked, and would not listen to that Voice, which I now know to have been the judgment of the Most High. The Eternal Spirit was prone to touch my spirit, but in my blindness I would have none of it. In due season that inner reverberation became like the sound of thunder! I vainly strove to stop my ears and to drown its persuasion by scrupulous ceremonial service, and withal by persecuting all who were not of the straitest sect of the household of Israel.
“But why set before thee afresh those things which thou knowest too well, and which must needs only provoke my shame. From this day I leave them behind, and hold them no more in remembrance. Thou didst ever strive to guide my feet in the higher way, but in my pride and vainglory I despised thy counsel! Of all who abode in the house at the Sheepmarket, thou only didst discern some reflection of truth in the lives of the followers of the manifested Light!
“Honor to Serenus! I was hardened against that pure wisdom in him which thou didst so clearly perceive! Perfect contentment can never again possess me until I behold him face to face, yea, and sit at his feet, and learn more of that Spirit of Truth which so clearly shone through him, after the pattern of the Nazarene. The remembrance of his unfailing virtue will remain with me and yield inspiration. Hast thou any knowledge of his place of sojourn since I banished him from the Holy City? Moreover, hast thou heard any tidings from Amabel, the daughter of the Rabban, who departed from her father’s house, yea, and the Holy City also, for the sake of the New Faith?
“Regarding my own present state, I am persuaded that I have some beginnings of that Spirit which filled Jesus of Nazareth. I patiently wait that I may learn more of his life from those who were outwardly taught of him.
“The solitude of the wilderness, the joy of the Unseen Presence, and rest from the turmoil of the world and the differences of men, are my meat and drink. In due time they will heal the wounds of my repentant soul, and be manifested in new strength of body, howbeit a weakness yet remaineth with me. Peradventure it is a messenger to rebuke any spiritual pride that may beset me, and also that through its overcoming I may wax stronger in the inner man.
“If any disciples of the New Faith should journey so far as Tarsus, I beseech thee that thou be further taught of them. I also am minded that, by the goodness of thy life, thou wilt commend the Truth to our beloved father and mother.
“In the fulness of time I will return and be among men, that I may publish abroad the glad tidings of the new kingdom to all who will listen. Nothing can hinder me, and no enemies can stay my zeal in the work whereunto I am appointed. In the strength of God, and through the power of his might, I will give myself to the teaching of all nations.
“My faithful friend Amoz abideth with me, and the cave at Horeb is a goodly habitation. Behold it hath been hallowed by the Godly men and prophets of past generations, and their living but unseen presence yieldeth a benediction.
“I trust that in due season I may receive a letter of goodly size written by thine own hand.
“Some one of the caravans from Cæsarea that cross the desert of Ettyh Paran to the land of Midian will bring it nigh to Horeb.
“May the Spirit that filled the Nazarene be in and with thee!
“Peace and greetings to our father and mother!
“Saulus.”
The days that followed passed serenely with the two inmates of the cave. Saulus steadily gained in strength of body, and his vigor of soul also increased day by day. Often during the morning hours, with Amoz and the camel, he made short journeys in the adjacent region, generally returning by the sixth hour of the day to their wonted solitude.
Amoz felt a growing concern touching the experiences and plans of Saulus, whom he learned to love with a deep devotion, and to whose teaching he listened with gladness and profit. One evening an unwonted long silence succeeded the period of Saulus’s weakness, and Amoz was moved to inquire concerning the nature of his self-communing.
“O my dear friend and teacher, I would know the secret of thy meditations! Behold, when thou art silent with thine eyes closed, thy face almost seemeth to shine with joy! Tell me of thy thoughts! When I fain would rest my mind, it is full of troubled waves, and I find no peace.”
“Thy inquiry concerneth a great truth to which the eyes of the world are yet holden. It hath been made known to me through the working of my great tribulation. A little while aforetime my former bitterness and persecutions stood out before my soul by day and night. The thoughts of my innumerable transgressions scourged me without measure, and I knew of no escape. Vainly I strove to put them to flight, but their hellish faces of reproach gathered thick, and stared at me in season and out of season. Wherever I turned, my tormentors followed, and my soul was affrighted. But a new and higher way hath been revealed unto me. I fasten my meditation upon God,—the Omnipresent Good,—and upon everything that is true and beautiful and of good report, and behold the former things flee because they have no place!”
“Behold that is a path to freedom that I have not understood! My former life hath not been given to persecutions, but even those things that appear much smaller greatly disquiet me. Slumber forsaketh mine eyelids by reason of many things that seem against me. My soul is filled with manifold fears that have taken up their habitation in me and will not be removed. But thou hast given me much light, and filled me with hope. I thought it wise to hide these things from thee, but now rejoice that I have invited thy counsel. I will fasten my thoughts upon the Good and not the evil. But the way seemeth not easy, for the strong who possess a fortress will not be put out except by a stronger.”
“Thou judgest rightly. It is not a light thing, but patience will accomplish her perfect work and in due season be rewarded. Because all things rest in the bosom of God, Good is stronger than all else, yea, it is all! Behold we ignorantly magnify evil by our mistaken thoughts until it covereth everything! To the pure eye and the right thought adverse appearances become friendly. All things were created good, but man formeth them anew for himself by his thought. God is too pure to behold iniquity, because only he who hath in himself some measure of evil hath the perverted vision to recognize it.”
“Behold, O Saulus! thy wisdom leadeth into the light, and thou hast planted my feet upon a rock! I bless the day upon which I turned my steps into the wilderness with thee! By thy interpretation it well nigh appeareth that every man, through his own thoughts, shapeth to himself the whole world in which he dwelleth!”
“Thou speakest a hidden truth, which in the fulness of time will become plain, and thereby the kingdom of Heaven will be set up in all the earth! The world groaneth and travaileth through the fear of things that it hath recreated through its own vain imagining. As to unseemly fears, they abide not only with thee, but with all men. Because our fathers have feared God instead of loving and seeking him, they have filled the earth with trembling and weakness. Fear hath torment, and bringeth forth an all-prevailing harvest of pain and sorrow, and also sickness of mind and body! Our fathers at this very mountain did quake and tremble because they thought God, like a fretful man, was angry, and therefore sent a tempest of thunderings and lightnings. To give our souls to the dominion of things that are seen also bringeth us into subjection to evil. They are but outward appearances, while unseen verities abide forever.”