Truth, when stripped of the masks and stains that have been unwittingly put upon her, hath a fair countenance, and all who behold her inner beauty thus revealed, have a drawing in their hearts towards her.
The blue sparkling waves closed over the grave of the Salapiæ with no sigh of repentance, their sportive play having suffered but a moment of interruption. Tears filled the eyes of Vivian as she disappeared, but soon he regained his wonted composure. From long-continued intimacy she had seemed almost a living thing, and he had regard for every plank and spar which pertained to her. Now she was gone forever.
But mingled with the sense of loss there was a great joy, not only on account of the assured safety of every soul which had been under his care, but that the prophecy, for its own sake and that of Serenus, had been so signally verified. He hailed it as a positive sign and confirmation of the wisdom of his friend, and still more of the power of the New Faith which had been awakened within him. To his belief was added demonstration.
The weather being fine, the little group, at the invitation of Marcius, were seated under a canopy upon the upper deck of the Nereid, while refreshments were being prepared for them below. The graceful galley, with [pg 313]a favoring breeze and every sail set, was now speeding along towards Tarsus.
“The gods be thanked that I sought the sea to-day,” said Marcius.
“Verily we are thankful, and fully persuaded both of the wisdom and goodness of thy choice,” replied Vivian.
“By Pallas! it doth seem strange! I had already directed the oarsmen to make ready the small barge for an excursion up the Cydnus, and was almost in readiness to depart. But a mysterious impulse seized me to change the plan, and to order the Nereid to be manned for a day’s cruise instead. Something well nigh like a voice importuned me to ‘put out to sea,’ and I obeyed.”
“A truce to thy superstition,” said Leander. “Thou art always eager for mystery, and unable to believe thy senses. I rejoice in thine altered purpose, and that through it our friends can continue their sea voyage, instead of taking a rough one over the Styx; but verily, thy fancy hath become unruly.”
“O faithless Greek! thou believest nothing! Thou shouldst deny that the wind ever bloweth because thou canst not see its color and shape! I am persuaded that oracular voices are not alone in temples. Peradventure the gods whispered to me!”
Leander shrugged his shoulders, and good-humoredly smiled, with a derisive air.
“Shades of Pluto! only children and women believe the unbelievable!”
Marcius was undisturbed by the reckless sarcasm of his friend, and calmly continued,—
“He who limits his belief to the testimony of the [pg 314]senses is a fool, and only lightly skims the surface of life. What sayest thou, Master Vivian?”
The flight of years had wrought an important change both in the character and social position of Marcius, but the improvement in Leander was much more superficial.
The mysterious meeting face to face with Alethea in the adytum of the Temple proved to be an important event in the experience and pursuits of the Roman. After the weird night of that notable judgment and warning, which through beautiful but terribly earnest lips were wafted from the realm of the Unseen, he had become a man of higher ideals. Though fond of races, athletics, and sports in general, the overt vices of former years fell away, and he grew thoughtful, reserved, and even kindly in his disposition. Being of patrician lineage, and possessing excellent native ability as well as great wealth, he had, by the imperial edict of the Emperor Tiberius, recently been appointed Vice Legate of Tarsus and its outlying provinces, so that he was now next in rank to the Roman governor. After the reign of Tiberius he was continued in the same position by Gaius, and still afterwards by Claudius.
While he formally continued such outward devotion to the Roman and Tarsian deities as was customary in Tarsus, there had grown to be a depth and seriousness in his life which was unwonted for the period, and far removed from the grossness of his earlier years. Though having but a dim appreciation of true spiritual attainment, yet the corrupt and sensuous worship of the time became increasingly unsatisfying. He openly avowed to his friends that to his certain knowledge human life was [pg 315]unbroken by the dark passage of the Styx, and that character and consciousness continued. Aside, however, from a light round of official duties, his time was largely given to wholesome amusements. But this did not prevent some irregular study of Greek lore, and a little familiarity with the higher ancient philosophy.
Although Leander was now outwardly respectable,—as the term went in Tarsus,—there was a growing distance between the two friends which was plain to both. Marcius permitted the continuance of some intimacy because of former friendship, and also that his influence might be helpful to the volatile Greek.
Vivian gave his unqualified assent to the question of Marcius, and added,—
“O my lord! my good friend Serenus hath much wisdom concerning the philosophy of life, present and future, and hath taught me to my great profit.”
Marcius cast an inquiring but rather incredulous look upon the young Hebrew, and observed,—
“I am glad that thou art a philosopher! I have many questionings which disquiet me. Peradventure we may reason together with profit. Pardon my inquiry, art thou a Greek?”
The question was natural, as Serenus showed but little of the distinctive Hebrew physiognomy, and especially as philosophical inquiry and speculation were more common among the Greeks than any other nation. However, his fair and almost youthful appearance had little in common with the usual characteristics of a typical sage.
“I am a Hebrew, though a native of Alexandria,” replied Serenus modestly.
[pg 316]Marcius showed a little surprise; for his contact with the Hebrews of Tarsus had made them seem abhorrent and bigoted, and the supposition that an Israelite could be different was new. His sly, sarcastic look of unbelief expressed as plainly as words could have uttered,—
“A philosophical Hebrew! A curiosity indeed!”
But quickly suppressing any appearance of disrespect, and noting the noble and manly bearing of Serenus, he politely continued,—
“Pardon me! I have in no wise much knowledge of your people, but have had the feeling that their philosophy, and religion also, consisted of a foolish round of ceremonialism, and that their devotion is paid to one poor and exclusive tribal deity. And have they not an exceeding contempt for all other religions and peoples?”
With dignified calmness Serenus replied,—
“Thou judgest not unrighteously, my lord Marcius. I would that it were altogether different.”
Marcius was pleased with the serene manliness of Serenus, and turning to Vivian remarked,—
“Of all Hebrews, thy friend is the only one whom I have ever known in whose eyes everything peculiar to his own people did not seem wholly righteous.”
“Though born a Hebrew, I am persuaded that he discerneth the inner goodness of all men,” replied Vivian.
“If he showeth that kind of a spirit, I shall be glad to listen, even if I do not believe his teaching! Where, O Serenus! hath thy doctrines been taught, and in what school hast thou found thy philosophy?”
“In my early youth I was a pupil of Philo of Alexandria, and afterwards sat at the feet of the Rabban Gamaliel [pg 317]at Jerusalem. But with all due honor to them, more hath come to me that pertaineth not to the schools.”
“From whence, then, is thy learning?”
“In worldly wisdom, science, and the Jewish law, I am beholden to their teaching; but there remaineth a higher knowledge, the inner working of which they but feebly discern. It hath to do with the life of man, now and hereafter, and the cultivation of his spiritual forces.”
“I feel a concern touching these things, and would fain know more of life and destiny. Peradventure some profit may come to me through thy wisdom.”
“I trow thou art not fully content with the teaching of the sages! Doubtless thou art well versed in the philosophies of Pythagoras, Socrates, Plato, and Epicurus?”
“I boast not myself of a deep understanding of their doctrines; but at seasons when my sports have become wearisome, I have felt some inner craving which I have sought to satisfy with their wisdom. But I confess to thee that they have not fully ministered to my need.”
“Wherein lieth thy discontent, O my lord Marcius?”
“In my earlier years I counted myself an Epicurean; but it hath become manifest that the doctrine of Epicurus hath lost its purity in the lives and doings of its professed disciples. But I am persuaded that it hath error from the beginning. Aforetime an experience in the adytum of the Temple at Tarsus showed me that death doth not end all, as hath been taught. Since then I have earnestly desired the full truth.”
“Thou speakest wisely. The Epicurean philosophy contained some measure of truth, but the disbelief of life after the grave is a deadly error.”
[pg 318]“Of that I am truly convinced. But what dost thou think of pleasure? Epicurus taught that it was the chief end of life, but that it could only be attained through a rational and prudent wisdom.”
“In other words, that excesses defeated the very thing sought!”
“Yea, verily; but his followers have put this out of mind.”
“Pleasure that cometh from righteousness is well, but that which seemeth to come from slavery to the lower self, in due time bringeth forth a harvest of self-destruction!”
“I have had manifold witness of what thou sayest.”
“But there is a pleasure that endureth which cometh from conformity to the higher law. Behold the spirit of that law may be summed up in love to all men.”
Leander took no interest in the converse, and pleading some excuse, retired to the cabin below, where he could read poetry or recite tragedy in his own dramatic manner undisturbed. But Marcius, having an innate fondness for philosophical and metaphysical speculations, was greatly interested.
Amabel withdrew for rest to an apartment which had been specially assigned to her; and as the Nereid sped on towards Tarsus, Marcius, Vivian, and Serenus continued their familiar conversation.
“What thinkest thou, O Serenus! of the seeming voice which turned me from the Cydnus to the sea? As it hath come to pass, had I not heeded it, every soul on the Salapiæ would have gone down with her. Was it a whisper of one of the gods?”
[pg 319]“The answer to thy question hath within it that which to all peoples and religions is a great mystery. But the strangeness hath only been in their perception. Peradventure it may seem an offence unto thy religion if I speak freely unto thee.”
“Nay, I am pleased to listen; for I perceive that thou hast regard to the truth, as thou believest, without prejudice.”
“I also perceive that thou, Lord Marcius, art a Roman of honor and fairness of judgment. But to thy question. Be not surprised when I assure thee that there is but one God, and not gods many!”
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,—
[pg 320]“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.”
[pg 321]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 [pg 322]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 [pg 323]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 [pg 324]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, [pg 325]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 [pg 326]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 offend[pg 327]eth 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?”
[pg 328]“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 [pg 329]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!”
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:—
“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 [pg 331]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 [pg 332]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.
[pg 333]“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!
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.
“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 guar[pg 334]dian 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 [pg 335]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, [pg 336]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!
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.
[pg 337]“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 [pg 338]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 [pg 339]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.”
“I give judgment that thou hast learned all these things since thy departure from the Holy City?”
“Thou thinkest rightly! They came not from the traditions of men, nor the teaching of schools, but are revealed only from within!”
The next day Amoz made a visit to the halting-place of the caravans, and upon his return handed a sealed package to Saulus. It was a letter from Cassia, and ran as follows:—
“O thou false-hearted Saulus!
“My hand well nigh refuseth to render me service!
“How hath the joy and desire of my heart turned to ashes!
“How proudly didst thou mount thy steed, and depart from the Holy City at the head of thy goodly company in the service of the Chosen People!
“How brave and valiant didst thou appear as thou turned thine eyes up to the casement of thy Cassia and waved a salutation, and then, in the lead of thy procession, wound thy way through the streets of the Holy City!
[pg 340]“And now thou dost send me a constrained epistle from a lonely cave in the wilderness, where with one base follower thou dost hide thy shamefacedness!
“Thou who didst chastise heretics and blasphemers, and pursue them from house to house, and take them to prison—fallen! so that they even put thee to disgrace!
“Thou! whose penetrating search after the followers of the Nazarene was like an eagle after his prey—THOU a Nazarene!
“I have mourned thee sore! Rumors came to me from Damascus, but I believed them not, and remained faithful to Saulus—the love of my heart!
“The night-watches have witnessed my weeping and desolation!
“I have clothed myself in sackcloth and mourned!
“My face is bowed in the dust, and my tongue cleaveth to the roof of my mouth!
“Behold the fountains of my tears have dried up!
“I have wandered in the streets of the Holy City, vainly hoping that I might see thy face!
“In my distress I have walked to and fro in my chamber, and anon gazed down through the casement—where thine eyes rested as thou departed—looking for thy return!
“Once I perceived something like a shadow of thy form, and felt thy breath upon my cheek, and a kiss out of the dim light seemed to rest upon me, but in all I was mocked!
“Was all thy former love and devotion but vain deceit, or hast thou gone mad? It hath been so reported, and I am constrained to believe it!
[pg 341]“Would that I had never seen thy face!
“I hold in contempt the love which thou dost now profess for me!
“Thou hast despised not me only, but my family and people and religion, and all which thou—when thou wert Saulus—rightly honored!
“My heart is bruised, my face blanched, and my form shrunken!
“I shall die! but many deaths would in no wise turn my heart in thy favor!
The visage of Saulus as he read the missive to the end was pale but placid. Not a word escaped his lips, but with careful deliberation he slowly tore the delicate parchment into small pieces, and scattered them in one of the deep chasms of the cave.
Often during a stormy evening, when the elements seem chaotic, and the gusty night wind sweeps the broken clouds or dark mist rapidly along, a brilliant star will burst into full view for a moment, and then disappear.
So down through the kaleidoscopic procession of the ages, at intervals some great soul shines out in full-orbed strength and beauty. The light of history reveals that these are they who have passed through tribulation.
The diamonds and other precious jewels owe their beauty to the intense fusing to which they have been subjected in the Plutonic blasts and glowing flames of Nature’s laboratory. The cruder natural settings in [pg 342]which they are clasped are baser, because they have never found their way into her crucible.
As the rough block of marble is chipped, broken, and seemingly almost destroyed before the imprisoned form of beauty can be set free, so the trip-hammers of Fate, whose terrible blows well nigh crush out the very life of their victim, by a strange paradox finally render him shapely beyond compare. The towering spirits that have worn material embodiment are those whose earthy cords, deemed so vital by the world, have, one by one, been snapped, until they found their life by losing it.
Saulus, the son of Benoni, was a casting from the furnace of such an order of development. Even the persecutions which had been waged by him doubtless had a place among the lurid flaming tongues which, in a white heat, contributed to the shaping of the new Saulus.
Cassia’s letter severed the last subtle cord which tethered him to the earthly. He was emancipated. Not, be it understood, that celibacy, asceticism, or other-worldliness are normal, or worthy to be sought, but that in the moral and spiritual economy of humanity, there are souls whose rounding and polishing come only through infinite travail.
But if the white flower of truth and spiritual attainment seem to blossom most perfectly when its roots have struck deep in the slimiest moral soil, let it not be forgotten that the viscous mass is not the cause, but only the occasion, of its supernal beauty. The divine germ hath all potency within itself; but it becometh expedient that it be plunged into low conditions, until through the exercise of lifting itself therefrom, it not [pg 343]only nourishes its own strength, but finally transforms its base environment.
On the evening of the day upon which Cassia’s letter had been received, the two friends felt an unwonted nearness and soul-contact. Saulus had said nothing of the contents of the message, but Amoz divined the whole matter as fully as if he had read it word for word. Though not greatly skilled in the learning of the schools, there was in him a simple spiritual sensitiveness which made everything plain. His life with Saulus had brought them into close touch, and he measurably reflected his leader’s experiences, and there was oneness in heart and interest.
Saulus was not cast down by Cassia’s unequivocal decision, but instead there came a consciousness of freedom and spiritual growth. A soul-burden had been lifted. His great regard for Cassia would in no wise be lost, but the special love which had possessed him was transformed into simple compassion. Barred as he was from any possibility of leading her into the light himself, she must wait for the slower education of event and experience.
The evening being cool, the two mused before a small fire, for the service of which the spacious cave afforded ample opportunity. The hour grew late, and they long had been sitting side by side, no word being spoken. Perfect harmony prevailed with a stillness that seemed mystical.
At length Amoz opened his lips, but his voice had a strange sound. Saulus turned and looked into his face. His eyes were closed, but not with sleep. There was a [pg 344]calm, sweet expression upon his countenance, but it was unfamiliar—plainly not that of Amoz. A slight tremor shook his frame, but only for a moment.
But harken! what saith the voice?
“Saulus, behold thou art my beloved brother!”
Saulus drew nearer, and warmly grasped the open hand which was extended towards him. While filled with wonder, there was nothing to disquiet him. He saw at a glance that some other soul possessed the body of his companion.
“The words of thy greeting are warm, and touch my heart, but I would know thy name, and why thou hast come to me?”
“I am Stephanos! aforetime of the Holy City. I come to manifest my love, and give thee words of encouragement!”
There flashed before the mind of Saulus the Holy City! the mob in the synagogue! the throng, which with jeers and curses, surged up the hill to the Sanhedrin! the mockery of the trial in the Hall of the Squares! the heroic young victim! the boiling passion! the tragedy without the walls! the angelic face! and—his own leadership!
“O my God! I cannot bear it!”
He bowed his face to the ground.
“Be of good cheer, O Saulus! I greet thee only with love!”
“O Stephanos! thou here! and thou lovest me! Am I not dreaming? Canst thou forgive?”
“I am here, and it is no delusive dream! From the beginning thou hast been forgiven, and my love abideth [pg 345]with thee! Forget all that is behind, and press forward, for behold great things wait for thee!”
Continuing the warm clasp of hands, they sat down, face to face.
“And thou art Stephanos! what joyful tidings! For a season my guilty soul had rest neither day nor night. But now thou hast confirmed the peace which hath been growing in me since my sojourn in the wilderness.”
“I have knowledge of thy good estate. Behold thy soul will become mighty, and thou will open the eyes of much people! I am but one of an unseen cloud of witnesses who will give thee strength and inspiration!”
“I am but newly born of the Spirit, and have much to learn. I fain would know how thou art employed, and how thou dost come to me?”
“Behold they, who while in the fleshly body ministered to the needs of their brethren, continue their ministry unbroken by the change of condition. There are manifold ways in which we of the Unseen move upon the minds of men which language would fail to express, and which thou couldst not now fully understand. Love lendeth us wings, and so far as the souls of men are open to the entrance of the truth, we are able to reflect some light to them. But the multitude are ignorantly closed! They count themselves to be fleshly in being, therefore the things of the Spirit are hidden from their eyes. They believe not in ministering spirits, neither care they for any understanding of the things of the higher life.”
“Do all who have passed thither engage in the ministry of love and good-will?”
[pg 346]“Nay! There is a great throng whom no man can number who have laid off the flesh, but who are yet entangled in the meshes of the fleshly mind! They are spirits who are in prison, and the loving guidance of the free spirits have much exercise in their release.”
“Hast thou a body and members when thou dost not possess the form of Amoz through which thou speakest to me?”
“Yea, verily! Our bodies, though lighter than air, as known to you, are vastly more substantial than the seen shadows which men count as themselves. It is only the invisible which has real being! The seen man is but an incidental manifestation of MAN!”
“I behold the beauty and truth of thy wisdom! Wilt thou not teach me further?”
“There are even more refined bodies than ours! When that which is perfect is come, behold we shall have laid off these for those that are still more internal and subtle! The path from glory to glory towards the perfect Love is ever away from the grosser in every degree. But that which is gross hath its place; for the seed of the divine life must needs have an early planting in coarse soil, that through the exercise of its growth back towards the Father’s House it may consciously recognize its quality, and interpret its real nature!”
“Is the other life very near to this?”
“There is but one life, but it hath many expressions. While in the flesh, the quality of thought and mind of each is closely veiled from others, but here the intent of the heart is openly manifest! The inner character standeth out, fully rounded, and none can mistake it! But in [pg 347]due time knowledge increaseth, and those who are lower are taught and inspired through the guidance of some who already have attained to greater power and glory.”
“It seemeth that all things work together for good.”
“Thou judgest rightly! We live in Spirit; for God is Spirit, and we have his image, whether in the flesh or out of it! But to live in the flesh is not to live of it!”
“I am much beholden to thee, for thou hast made many mysteries plain. And now hast thou any instructions which thou wouldst have me follow?”
“Nay. Take no man for authority, whether he be dwelling in the seen or the unseen! Men may aid and cheer and teach thee, but determination cometh from thy free will when illumined by the inner Word. Follow the divine leading within thee, and thou shalt have true freedom! Behold the Anointed Leader—the Christ—must be uncovered in every soul! My spoken words are at an end. Peace and joy abide with thee, and to Amoz blessing and good-will. Thanks be to him for the service which he hath rendered us.”
A mild sweet fragrance and light filled the cave, but soon all was as before.