The Atlantic Monthly, Volume 06, No. 34, August, 1860

CHAPTER X

CONCLUSION

This is the end of my story. But, like all stories, it requires that some satisfaction should be given to the reader in regard to the dramatic proprieties. We have our several heroes to dispose of. Phelim Murray and Hugh Riley, who had both been arrested by the Council to satisfy public opinion as to their complicity in the plot for the escape, were both honorably discharged,—I suppose being found entirely innocent! Roger Skreene swore himself black and blue, as the phrase is, that he had not the least suspicion of the business in which he was engaged; and so he was acquitted! I am also glad to be able to say that our gallant Cornet Murray, in the winding-up of this business, was promoted by the Council to a captaincy of cavalry, and put in command of Christiana Fort and its neighborhood, to keep that formidable Quaker, William Penn, at a respectful distance. It would gratify me still more, if I could find warrant to add, that the Cornet enjoyed himself, and married the lady of his choice, with whom he has, unknown to us, been violently in love during these adventures, and that they lived happily together for many years. I hope this was so,—although the chronicle does not allow one to affirm it,—it being but a proper conclusion to such a romance as I have plucked out of our history.

And so I have traced the tradition of the Cave to the end. What I have been able to certify furnishes the means of a shrewd estimate of the average amount of truth which popular traditions generally contain. There is always a fact at the bottom, lying under a superstructure of fiction,—truth enough to make the pursuit worth following. Talbot did not live in the Cave, but fled there occasionally for concealment. He had no hawks with him, but bred them in his own mews on the Elk River. The birds seen in after times were some of this stock, and not the solitary pair they were supposed to be. I dare say an expert naturalist would find many specimens of the same breed now in that region. But let us not be too critical on the tradition, which has led us into a quest through which I have been able to supply what I hope will be found to be a pleasant insight into that little world of action and passion,—with its people, its pursuits, and its gossips,—that, more than one hundred and seventy years ago, inhabited the beautiful banks of St. Mary's River, and wove the web of our early Maryland history.

POSTSCRIPT

I have another link in the chain of Talbot's history, furnished me by a friend in Virginia. It comes since I have completed my narrative, and very accurately confirms the conjecture of Chalmers, quoted in the note of "The Landholder's Assistant." "As for Colonel Talbot, he was conveyed for trial to Virginia, from whence he made his escape, and, after being retaken, and, I believe, tried and convicted, was finally pardoned by King James II." This is an extract from the note. It is now ascertained that Talbot was not taken to England for trial, as Lord Baltimore, in his letter of the 6th of July, 1685, affirmed it was the King's pleasure he should be; but that he was tried and convicted in Virginia on the 22d of April, 1686, and, on the 26th of the same month, reprieved by order of the King; after which we may presume he received a full pardon, and perhaps was taken to England in obedience to the royal command, to await it there. The conviction and reprieve are recorded in a folio of the State Records of Virginia at Richmond, on a mutilated and scarcely legible sheet,—a copy of which I present to my reader with all its obliterations and broken syllables and sad gashes in the text, for his own deciphering. The MS. is in keeping with the whole story, and may be looked upon as its appropriate emblem. The story has been brought to light by chance, and has been rendered intelligible by close study and interpretation of fragmentary and widely separated facts, capable of being read only by one conversant with the text of human affairs, and who has the patience to grope through the trackless intervals of time, and the skill to supply the lost words and syllables of history by careful collation with those which are spared. How faithfully this accidentally found MS. typifies such a labor, the reader may judge from the literal copy of it I now offer to his perusal.

[Transcriber's note: Gaps in the text below are signified with an asterisk.]

By his Excellency Whereas his most Sacred Majesty has been Graciously pleased by his Royall Com'ands to Direct and Com'and Me ffrancis Lord Howard of Effingham his Maj'ties Lieut and Gov'r. Gen'll.

of Virginia that if George Talbott Esq'r. upon his Tryall should be found Guilty of Killing M'r Christopher Rowsby, that Execution should be suspended untill his Majesties pleasure should be further signified unto Me; And forasmuch as the sd George Talbott was Indicted upon the Statute of Stabbing and hath Received a full and Legall Tryall in open Court on y'e Twentieth and One and Twentieth dayes of this Instant Aprill, before his Majesties Justices of Oyer and Terminer, and found Guilty of y'e aforesaid fact and condemned for the Same, I, therefore, *ffrancis Lord Howard, Baron of *ffingham, his Majesties Lieu't and Gov'r.

Gen'll. Of Virginia, by Virtue of *aj'ties Royall Com'ands to Me given there * doe hereby Suspend *tion of the Sentence of death * his Maj'ties Justices

* Terminer on the * till his Majesties

*erein be * nor any

* fail as yo* uttmost

* and for y'r soe doing this sh*

Given under my and * Seale the 26th dayof Apri*

EFFINGHAM

To his Majesties Justices of Oyer and Terminer.

Recordatur E Chillon Gen'l Car*

[Endorsed]

Talbott's Repreif from L'd Howard 1686 for Killing Ch'r. Rousby Examined Sept. 24th 26th Aprill 1686 Sentence of ag'* Col Ta Suspended Aprill 26* 1*86

PRINCE ADEB

 
In Sana, oh, in Sana, God, the Lord,
Was very kind and merciful to me!
Forth from the Desert in my rags I came,
Weary and sore of foot. I saw the spires
And swelling bubbles of the golden domes
Rise through the trees of Sana, and my heart
Grew great within me with the strength of God;
And I cried out, "Now shall I right myself,—
I, Adeb the Despised,—for God is just!"
There he who wronged my father dwelt in peace,—
My warlike father, who, when gray hairs crept
Around his forehead, as on Lebanon
The whitening snows of winter, was betrayed
To the sly Imam, and his tented wealth
Swept from him, 'twixt the roosting of the cock
And his first crowing,—in a single night:
And I, poor Adeb, sole of all my race,
Smeared with my father's and my kinsmen's blood,
Fled through the Desert, till one day a tribe
Of hungry Bedouins found me in the sand,
Half mad with famine, and they took me up,
And made a slave of me,—of me, a prince!
All was fulfilled at last. I fled from them,
In rags and sorrow. Nothing but my heart,
Like a strong swimmer, bore me up against
The howling sea of my adversity.
At length o'er Sana, in the act to swoop,
I stood like a young eagle on a crag.
The traveller passed me with suspicious fear:
I asked for nothing; I was not a thief.
The lean dogs snuffed around me: my lank bones,
Fed on the berries and the crusted pools,
Were a scant morsel. Once, a brown-skinned girl
Called me a little from the common path,
And gave me figs and barley in a bag.
I paid her with a kiss, with nothing more,
And she looked glad; for I was beautiful,
And virgin as a fountain, and as cold.
I stretched her bounty, pecking, like a bird,
Her figs and barley, till my strength returned.
So when rich Sana lay beneath my eyes,
My foot was as the leopard's, and my hand
As heavy as the lion's brandished paw;
And underneath my burnished skin the veins
And stretching muscles played, at every step,
In wondrous motion. I was very strong.
I looked upon my body, as a bird
That bills his feathers ere he takes to flight,—
I, watching over Sana. Then I prayed;
And on a soft stone, wetted in the brook,
Ground my long knife; and then I prayed again.
God heard my voice, preparing all for me,
As, softly stepping down the hills,
I saw the Imam's summer-palace all ablaze
In the last flash of sunset. Every fount
Was spouting fire, and all the orange-trees
Bore blazing coals, and from the marble walls
And gilded spires and columns, strangely wrought,
Glared the red light, until my eyes were pained
With the fierce splendor. Till the night grew thick,
I lay within the bushes, next the door,
Still as a serpent, as invisible.
The guard hung round the portal. Man by man
They dropped away, save one lone sentinel,
And on his eyes God's finger lightly fell;
He slept half standing. Like a summer wind
That threads the grove, yet never turns a leaf,
I stole from shadow unto shadow forth;
Crossed all the marble court-yard, swung the door,
Like a soft gust, a little way ajar,—
My body's narrow width, no more,—and stood
Beneath the cresset in the painted hall.
I marvelled at the riches of my foe;
I marvelled at God's ways with wicked men.
Then I reached forth, and took God's waiting hand:
And so He led me over mossy floors,
Flowered with the silken summer of Shirar,
Straight to the Imam's chamber. At the door
Stretched a brawn eunuch, blacker than my eyes:
His woolly head lay like the Kaba-stone
In Mecca's mosque, as silent and as huge.
I stepped across it, with my pointed knife
Just missing a full vein along his neck,
And, pushing by the curtains, there I was,—
I, Adeb the Despised,—upon the spot
That, next to heaven, I longed for most of all.
I could have shouted for the joy in me.
Fierce pangs and flashes of bewildering light
Leaped through my brain and danced before my eyes.
So loud my heart beat that I feared its sound
Would wake the sleeper; and the bubbling blood
Choked in my throat, till, weaker than a child,
I reeled against a column, and there hung
In a blind stupor. Then I prayed again;
And, sense by sense, I was made whole once more.
I touched myself; I was the same; I knew
Myself to be lone Adeb, young and strong,
With nothing but a stride of empty air
Between me and God's justice. In a sleep,
Thick with the fumes of the accursed grape,
Sprawled the false Imam. On his shaggy breast,
Like a white lily heaving on the tide
Of some foul stream, the fairest woman slept
These roving eyes have ever looked upon.
Almost a child, her bosom barely showed
The change beyond her girlhood. All her charms
Were budding, but half opened; for I saw
Not only beauty wondrous in itself,
But possibility of more to be
In the full process of her blooming days.
I gazed upon her, and my heart grew soft,
As a parched pasture with the dew of heaven.
While thus I gazed, she smiled, and slowly raised
The long curve of her lashes; and we looked
Each upon each in wonder, not alarm,—
Not eye to eye, but soul to soul, we held
Each other for a moment. All her life
Seemed centred in the circle of her eyes.
She stirred no limb; her long-drawn, equal breath
Swelled out and ebbed away beneath her breast,
In calm unbroken. Not a sign of fear
Touched the faint color on her oval cheek,
Or pinched the arches of her tender mouth.
She took me for a vision, and she lay
With her sleep's smile unaltered, as in doubt
Whether real life had stolen into her dreams,
Or dreaming stretched into her outer life.
I was not graceless to a woman's eyes.
The girls of Damar paused to see me pass,
I walking in my rags, yet beautiful.
One maiden said, "He has a prince's air!"
I am a prince; the air was all my own.
So thought the lily on the Imam's breast;
And lightly as a summer mist, that lifts
Before the morning, so she floated up,
Without a sound or rustle of a robe,
From her coarse pillow, and before me stood
With asking eyes. The Imam never moved.
A stride and blow were all my need, and they
Were wholly in my power. I took her hand,
I held a warning finger to my lips,
And whispered in her small expectant ear,
"Adeb, the son of Akem!" She replied
In a low murmur, whose bewildering sound
Almost lulled wakeful me to sleep, and sealed
The sleeper's lids in tenfold slumber, "Prince,
Lord of the Imam's life and of my heart,
Take all thou seest,—it is thy right, I know,—
But spare the Imam for thy own soul's sake!"
Then I arrayed me in a robe of state,
Shining with gold and jewels; and I bound
In my long turban gems that might have bought
The lands 'twixt Babelmandeb and Sahan.
I girt about me, with a blazing belt,
A scimitar o'er which the sweating smiths
In far Damascus hammered for long years,
Whose hilt and scabbard shot a trembling light
From diamonds and rubies. And she smiled,
As piece by piece I put the treasures on,
To see me look so fair,—in pride she smiled.
I hung long purses at my side. I scooped,
From off a table, figs and dates and rice,
And bound them to my girdle in a sack.
Then over all I flung a snowy cloak,
And beckoned to the maiden. So she stole
Forth like my shadow, past the sleeping wolf
Who wronged my father, o'er the woolly head
Of the swart eunuch, down the painted court,
And by the sentinel who standing slept.
Strongly against the portal, through my rags,—
My old, base rags,—and through the maiden's veil,
I pressed my knife,—upon the wooden hilt
Was "Adeb, son of Akem," carved by me
In my long slavehood,—as a passing sign
To wait the Imam's waking. Shadows cast
From two high-sailing clouds upon the sand
Passed not more noiseless than we two, as one,
Glided beneath the moonlight, till I smelt
The fragrance of the stables. As I slid
The wide doors open, with a sudden bound
Uprose the startled horses; but they stood
Still as the man who in a foreign land
Hears his strange language, when my Desert call,
As low and plaintive as the nested dove's,
Fell on their listening ears. From stall to stall,
Feeling the horses with my groping hands,
I crept in darkness; and at length I came
Upon two sister mares, whose rounded sides,
Fine muzzles, and small heads, and pointed ears,
And foreheads spreading 'twixt their eyelids wide,
Long slender tails, thin manes, and coats of silk,
Told me, that, of the hundred steeds there stalled,
My hand was on the treasures. O'er and o'er
I felt their long joints, and down their legs
To the cool hoofs;—no blemish anywhere:
These I led forth and saddled. Upon one
I set the lily, gathered now for me,—
My own, henceforth, forever. So we rode
Across the grass, beside the stony path,
Until we gained the highway that is lost,
Leading from Sana, in the eastern sands:
When, with a cry that both the Desert-born
Knew without hint from whip or goading spur,
We dashed into a gallop. Far behind
In sparks and smoke the dusty highway rose;
And ever on the maiden's face I saw,
When the moon flashed upon it, the strange smile
It wore on waking. Once I kissed her mouth,
When she grew weary, and her strength returned.
All through the night we scoured between the hills:
The moon went down behind us, and the stars
Dropped after her; but long before I saw
A planet blazing straight against our eyes,
The road had softened, and the shadowy hills
Had flattened out, and I could hear the hiss
Of sand spurned backward by the flying mares.—
Glory to God! I was at home again!
The sun rose on us; far and near I saw
The level Desert; sky met sand all round.
We paused at midday by a palm-crowned well,
And ate and slumbered. Somewhat, too, was said:
The words have slipped my memory. That same eve
We rode sedately through a Hamoum camp,—
I, Adeb, prince amongst them, and my bride.
And ever since amongst them I have ridden,
A head and shoulders taller than the best;
And ever since my days have been of gold,
My nights have been of silver.—God is just!
 

* * * * *

ELEUSINIA.¹

THE SAVIOURS OF GREECE

Life, in its central idea, is an entire and eternal solitude. Yet each individual nature so repeats—and is itself repeated in—every other, that there is insured the possibility both of a world-revelation in the soul, and of a self-incarnation in the world; so that every man's life, like Agrippa's mirror, reflects the universe, and the universe is made the embodiment of his life,—is made to beat with a human pulse.

We do all, therefore,—Hindu, Egyptian, Greek, or Saxon,—claim kinship both with the earth and the heavens: with the sense of sorrow we kneel upon the earth, with the sense of hope we look into the heavens.

The two Presences of the Eleusinia,—the earthly Demeter,² the embodiment of human sorrow, and the heavenly Dionysus,³ the incarnation of human hope,—these are the two Great Presences of the Universe; about whom, as separate centres,—the one of measureless wanderings, the other of triumphant rest,—we marshal, both in the interpretations of Reason and in the constructions of our Imagination, all that is visible or that is invisible,—whatsoever is palpable in sense or possible in idea, in the world which is or the world to come. Incarnations of the life within us, in its two developments of Sorrow and Hope,—they are also the centres through which this life develops itself in the world: it is through them that all things have their genesis from the human heart, and through them, therefore, that all things are unveiled to us.

But these Two Presences have their highest interest and significance as foci of the religious development of the race: and inasmuch as all growth is ultimately a religious one, it is in this phase that their organic connections with life are widest and most profound. As such they appear in the Eleusinia; and in all mythology they furnish the only possible key for the interpretation of its mystic symbolism, its hieroglyphic records, and its ill-defined traditions.

Accordingly we find that all mythology naturally and inevitably flows about these centres into two distinct developments, which are indicated,—

1. In Nature; inasmuch as they are first made manifest through symbols which point to the two great forces, the active and the passive, which are concerned in all natural processes (sol et terra subjacens soli); and,

2. In the primitive belief among all nations, that men are the offspring of the earth and the heavens,—and in the worship equally prevalent of the sun, the personal Presence of the heavens, as Saviour Lord, and of the earth as sorrowing Lady and Mother.

Why the earth, in this primitive symbolism and worship, was represented as the Sorrowing One, and the sun as Saviour, is evident at a glance. It was the bosom of the earth which was shaken with storm and rent with earthquake. She was the Mother, and hers was the travail of all birth; in sorrow she forever gathered to herself her Fate-conquered children; her sorrowful countenance she veiled in thick mists, and, year after year, shrouded herself in wintry desolation: while he was the Eternal Father, the Revealer of all things, he drove away the darkness, and in his presence the mist became an invisible exhalation; and, as out of darkness and death, he called into birth the flowers and the numberless forests,—even as he himself was every morning born anew out of darkness,—so he called the children of the earth to a glorious rising in his light. Everything of the earth was inert, weighing heavily upon the sense and the heart, only waiting its transfiguration and exaltation through his power, until it should rise into the heavens; which was the type of his translation to himself of his grief-oppressed children.

Under these symbols our Lord and Lady have been worshipped by an overwhelming majority of the human race. They swayed the ancient world, from the Indians by the Ganges, and the Tartar tribes, to the Britons and Laplanders of Northwestern Europe,—having their representatives in every system of faith,—in the Hindu Isi and Isana, the Egyptian Isis and Osiris, the Assyrian Venus and Adonis, the Demeter and Dionysus of Greece, the Roman Ceres and Bacchus, and the Disa and Frey of Scandinavia,—in connection with most, if not all, of whom there existed festivals corresponding, in respect of their meaning and use, with the Grecian Eleusinia.

Moreover, the various divinities of any one mythology—for example, the Greek—were at first only representatives of partial attributes or incidental functions of these Two Presences. Thus, Jove was the power of the heavens, which, of course, centred in the sun; Apollo is admitted to have been only another name for the sun; Æsculapius represents his healing virtues; Hercules his saving strength; and Prometheus, who gave fire to men, as Vulcan, the god of fire, was probably connected with Eastern fire-worship, and so in the end with the worship of the sun. Some of the goddesses come under the same category,—such as Juno, sister and wife of Jove, who shared with him his aerial dynasty; as also Diana, who was only the reflection of Apollo,⁴ as the moon of the sun, carrying his power on into the night, and exercising among women the functions which he exercised among men. The representatives of our Lady, on the other hand, are such as the ancient Rhea,—Latona, with her dark and starry veil,—Tethys, the world-nurse,—and the Artemis of the East, or Syrian Mother; to say nothing of Oreads, Dryads, and Nereids, that without number peopled the mountains, the forests, and the sea.

The confusion of ancient mythology did not so much regard its subjective elements as its external development, and even here is easily accounted for by the mingling of tribes and nations, hitherto isolated in their growth,—but who, as they came together, in their mutual recognition of a common faith under different names and rites, must inevitably have introduced disorder into the external symbolism. But even out of this confusion we shall find the whole Pantheon organized about two central shrines,—those of the Mater Dolorosa and the Dominus Salvator,—which are represented also in Christendom, though detached from natural symbols, in the connection of Christianity with the worship of the Virgin.

The Eleusinia, collecting together, as it did, all the prominent elements of mythology, furnishes, in its dramatic evolution through Demeter and Dionysus, the highest and most complete representation of ancient faith in both of its developments. In a former paper, we have endeavored to give this drama its deepest interpretation by pointing to the human heart as the central source of all its movements. We shall now ask our readers to follow us out into these movements themselves,—that, as before we saw how the world is centred in each human soul, we may now see how each soul develops itself in the world; for thither it is that the ever-widening cycles of the Eleusinian epos will inevitably lead us.

And first as an epos of sorrow: though centring in the earthly Demeter, yet its movement does not limit itself by the remembrance of her nine days' search; but, in the torch-light procession of the fifth night, widens indefinitely and mysteriously in the darkness, until it has inclosed all hearts within the circuit of its tumultuous flight. Thus, by some secret sympathy with her movements, are gathered together about the central Achtheia all the Matres Dolorosoe,—our Ladies of Sorrow;—for, like her, they were all wanderers.

They were so by necessity. All unrest involves loss, and thus leads to search. It matters not if the search be unsuccessful; though the gadfly sting as sharply the next moment as it did the last, still so must continue her wanderings. Therefore that Jew, whose mythic fate it is to wait forever upon the earth, the victim of an everlasting sorrow, is also an everlasting wanderer. All suffering necessitates movement,—and when the suffering is intense, the movement passes over into flight.

Therefore it is that the epos of suffering requires not merely time for its accomplishment, but also space. Ulysses, the "much-suffering," is also the "much-wandering."

Thus our Lady in the Eleusinian procession of search represents the restless search of all her children.

Migrations and colonizations, ancient or modern,—what were they but flights from some phase of suffering,—name it as we may,—poverty, oppression, or slavery? It was the same suffering Io who brought civilization to the banks of the Nile.

Thus, from the very beginnings of history or human tradition, out of the severities of Scythian deserts there has been an endless series of flights,—nomadic invasions of tribes impelled by no merely barbarian impulse, but by some deep sense of suffering, flying from their Northern wastes to the happy gardens of the South. In no other way can you account for these movements. If you attribute them to ferocity, what was it that engendered and nourished that? Call them the results of a Divine Providence, seeking by a fresher current of life to revive systems of civilization which through long ages of luxury have come to frailty,—still it was through this severity of discipline alone that Providence accomplished its end. Besides, these nomads were fully conscious of their bitter lot; and those who fled not in space fled at least in their dreams,—waiting for death at last to introduce them to inexhaustible hunting-grounds in their happy Elysium.

The very mention of Rome suggests the same continually repeated series of antecedent tragedy and consequent wandering,—pointing backward to the fabled siege of Troy and the flight of Aeneas,—"profugus" from Asia to Italy,—and forward to the quick-coming footsteps of the Northern profugi, who were eager, even this side the grave, to enter the Valhalla of their dreams.

It is said that the Phoenician cities sent out colonies from a desire of gain, and because they were crowded at home. It is said, too, that, in search of gold, thousands upon thousands went to El Dorado, to California, and Australia; but who does not know that the greater part of these thousands left their homes for reasons which, if fully exposed, would reveal a tragedy in view of which gold appears a glittering mockery?

The great movement of the race westward is but an extension of this epic flight. Thus, the Pilgrim Fathers of New England,—the grandest profugi of all time,—or even the bold adventurers of Spain, would have been moved only by intense suffering, in some form, to exchange their homes for a wilderness.

The world is full of these wanderings, under various pretences of gain, adventure, or curiosity, hiding the real impulse of flight. So with the strong-flowing current in the streets of a great city; for how else shall we interpret this intricate net-work of human feature and movement,—this flux of life toward some troubled centre, and then its reflux toward some uncertain and undefined circumference?

And as Nature is the mirror of human life, so at the source of those vast movements by which she buries in oblivion her own works and the works of man there is hidden the type of human suffering, both for the race and the individual. And hence it is, that, over against the eternal solitude within us, there ever waits without us a second solitude, into which, sooner or later, we pass with restless flight,—a solitude vast, shadowy, and unfamiliar in its outline, but inevitable in its reality,—haunting, bewildering, overshadowing us!

* * * * *

"Who is it that shall interpret this intricate evolution of human footsteps, in its meaning of sorrow?—who is it that shall give us rest?" Such is the half-conscious prayer of all these fugitives,—of our Lady and all her children. This it is which gives meaning to the torch-light procession on the fifth night of the Festival; but to-morrow it shall find an answer in the Saviour Dionysus, who shall change the flight of search into the pomp of triumph.

* * * * *

But let us pause a moment. It is Palm Sunday! We are not, indeed, in Syria, the land of palms. Yet, even here,—lost in some far-reaching avenue of pines, where one could hardly walk upon a summer Sunday without such sense of joy as would move him to tears,—even here all the movements of the earth and the heavens hint of most jubilant triumph. Thus, the green grass rises above the dead grass at our feet; the leaf-buds new-born upon the tree, like lotos-buds springing up from Ethiopian marble, give token of resurrection; the trees themselves tower heavenward; and in victorious ascension the clouds unite in the vast procession, dissolving in exhalation at the "gates of the sun"; while from unnumbered choirs arise songs of exultant victory from the hearts of men to the throne of God!

But whither, in divine remembrance,—whither is it that upon this Sunday of all Sundays the thoughts of Christendom point? Back through eighteen hundred years to the triumphant entry of Jesus into Jerusalem, followed by the children crying, "Hosanna in the highest heavens!" Of this it is that the processions of Nature, in the resurrections of birth and the aërial ascension of clouds,—of this that the upward processions of our thoughts are commemorative!

Thus was the sixth day of the Eleusinia,—when the ivy-crowned Dionysus was borne in triumph through the mystic entrance of Eleusis, and from the Eleusinian plains, as from our choirs to-day, ascended the jubilant Hosannas of the countless multitude;—this was the Palm Sunday of Greece.

Close upon the chariot-wheels of the Saviour Dionysus followed, in the faith of Greece, Aesculapius and Hercules: the former the Divine Physician, whose very name was healing, and who had power over death, as the child of the Sun; and the latter, who by his saving strength delivered the earth from its Augean impurities, and, arrayed in celestial panoply, subdued the monsters of the earth, and at last, descending to Hades, slew the three-headed Cerberus and took away from men much of the fear of death. Such was the train of the Eleusinian Dionysus. If Demeter was the wanderer, he was the conqueror and centre of all triumph.

And this reminds us of his Indian conquest. What did it mean? Admit that it may have been only the fabulous march in triumph of some forgotten king of mortal birth to the farthest limits of the East. Still the fact of its association with Dionysus stands as evidence of the connection of human faith with human victory. Let it be that Dionysus himself was only the apotheosis of victorious humanity. In strict logic this is more than probable. Yet why apotheosize conquerors at all? Why exalt all heroes to the rank of gods?

The reason is, that men are unwilling to draw a limited meaning from any human act. How could they, then, connecting, as they did, all victory with hope,—how could they fall short of the most exalted hope, of the most excellent victory; especially in instances like the one now under our notice, where the material circumstances of the conquest as well as of the conqueror's life have passed out of remembrance; when for generations men have dwelt upon the dim tradition in their thoughts, and it has had time to grow into its fullest significance,—even finding an elaborate expression in sacred writings, in symbolic ritual, and monumental entablature? Osiris, who subjected men to his reign of peace, was also held to be the Preserver of their souls. Even Caesar, had he lived two thousand years before, might have been worshipped as Saviour. All extended power, measured by duration in time or vast areas of space, becomes an incarnate Presence in the world, which awes to the dust all who resist it, and exalts with its own glory all who trust in it. Achtheia mourns all failures; and here it is that the human touches the earth. But they who conquer, these are our Saviours; they shall follow in the train of Dionysus; they shall lift us to the heavens, and sanctify in our remembrance the Sunday of Palms!