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diff --git a/.gitattributes b/.gitattributes new file mode 100644 index 0000000..d7b82bc --- /dev/null +++ b/.gitattributes @@ -0,0 +1,4 @@ +*.txt text eol=lf +*.htm text eol=lf +*.html text eol=lf +*.md text eol=lf diff --git a/LICENSE.txt b/LICENSE.txt new file mode 100644 index 0000000..6312041 --- /dev/null +++ b/LICENSE.txt @@ -0,0 +1,11 @@ +This eBook, including all associated images, markup, improvements, +metadata, and any other content or labor, has been confirmed to be +in the PUBLIC DOMAIN IN THE UNITED STATES. + +Procedures for determining public domain status are described in +the "Copyright How-To" at https://www.gutenberg.org. + +No investigation has been made concerning possible copyrights in +jurisdictions other than the United States. Anyone seeking to utilize +this eBook outside of the United States should confirm copyright +status under the laws that apply to them. diff --git a/README.md b/README.md new file mode 100644 index 0000000..b88fddd --- /dev/null +++ b/README.md @@ -0,0 +1,2 @@ +Project Gutenberg (https://www.gutenberg.org) public repository for +eBook #54223 (https://www.gutenberg.org/ebooks/54223) diff --git a/old/54223-0.txt b/old/54223-0.txt deleted file mode 100644 index 8ca7a70..0000000 --- a/old/54223-0.txt +++ /dev/null @@ -1,8657 +0,0 @@ -The Project Gutenberg EBook of Onesimus, by Edwin Abbott Abbott - -This eBook is for the use of anyone anywhere at no cost and with -almost no restrictions whatsoever. You may copy it, give it away or -re-use it under the terms of the Project Gutenberg License included -with this eBook or online at www.gutenberg.org/license - - -Title: Onesimus - Memoirs of a disciple of St. Paul - -Author: Edwin Abbott Abbott - -Release Date: February 22, 2017 [EBook #54223] - -Language: English - -Character set encoding: UTF-8 - -*** START OF THIS PROJECT GUTENBERG EBOOK ONESIMUS *** - - - - -Produced by Charlene Taylor, Les Galloway and the Online -Distributed Proofreading Team at http://www.pgdp.net (This -file was produced from images generously made available -by The Internet Archive) - - - - - - - - ONESIMUS - - Memoirs of a Disciple of St. Paul - - - - - “ECCE HOMO” SERIES. - -=ECCE HOMO.= A survey of the Life and Work of Jesus Christ. 16mo. -$1.50; a cheaper edition, $1.00. - -=ECCE DEUS.= Essays on the Life and Doctrine of Jesus Christ. 16mo. -$1.50. - -=PHILOCHRISTUS.= Memoirs of a Disciple of the Lord. 16mo. $1.50. - -=ONESIMUS.= Memoirs of a disciple of St. Paul. By the author of -“Philochristus.” 16mo. $1.50. - -=PAUL OF TARSUS.= An inquiry into the Times and the Gospel of the -Apostle of the Gentiles. 16mo. $1.50. - - ROBERTS BROTHERS, - PUBLISHERS, - BOSTON. - - - - - ONESIMUS - - MEMOIRS - - OF - - A DISCIPLE OF ST. PAUL - - _BY THE AUTHOR OF “PHILOCHRISTUS”_ - - - Νυνὶ δὲ μένει πίστις, ἐλπίς, ἀγάπη, τὰ τρία ταῦτα· μείζων δὲ - τούτων ἡ ἀγάπη. - - - BOSTON - ROBERTS BROTHERS - 1882 - - - - -ONESIMUS TO THE READER. - - -_Art thou a slave, as I was? Or an orphan, as I was? Or wanderest thou -still, as I long wandered, in the wilderness of doubt and sin? Then for -thee is written this story of one that was made free in Christ, and -adopted to be the child of God, and in the end brought safe out of the -deep darkness of Satan into the Light of the Eternal Truth._ - - - - -THE TABLE. - - - _THE FIRST BOOK._ - - Section Page - - 1 _Of my childhood_, 1 - - 2 _How I first saw the Holy Apostle Paulus_, 3 - - 3 _Of the Stranger, and of Diosdotus the Priest of Zeus_, 6 - - 4 _How we grew up at Lystra_, 10 - - 5 _How Ammiane died, and my brother and I were sold for - slaves_, 12 - - 6 _Of the death of Chrestus_, 15 - - 7 _Of my life in the Ergastulum_, 20 - - 8 _How I was sold to Philemon of Colossæ_, 25 - - - _THE SECOND BOOK._ - - 1 _How I returned to the worship of false Gods_, 29 - - 2 _How some of Philemon’s friends avowed a belief in one God_, 31 - - 3 _How Nicostratus urged that, without the belief in the - Gods, the life of Man would be void of pleasure_, 34 - - 4 _How Philemon, falling sick, inclined to superstition_, 38 - - 5 _How I accompanied Philemon to Pergamus_, 44 - - 6 _How I went down into the cave of Trophonius_, 47 - - 7 _How Artemidorus spoke against the belief in Gods_, 52 - - 8 _How I journeyed with Philemon to Antioch in Syria_, 58 - - - _THE THIRD BOOK._ - - 1 _Of my first thoughts concerning the Christians_, 64 - - 2 _Of the Doctrine of the Christians_, 68 - - 3 _How Artemidorus questioned me further concerning the - Christians_, 75 - - 4 _How the Christians honored the Prophets of the Jews_, 83 - - 5 _Of the ancient Histories of the Jews_, 90 - - 6 _How Artemidorus questioned me further, and of his - relation concerning the casting out of the swine_, 95 - - 7 _Of the Traditions of the Christians, and of the nature of - Christus_, 101 - - 8 _Of the rising of Christus from the dead_, 109 - - 9 _How Artemidorus bade me cease from further enquiry_, 113 - - 10 _How I stumbled at the Threshold of the Door, and went - not in_, 114 - - - _THE FOURTH BOOK._ - - 1 _How we came to Athens_, 121 - - 2 _How Artemidorus rebuked me, supposing that I was in - danger of becoming a Christian_, 123 - - 3 _Of my reply to Artemidorus_, 128 - - 4 _Of Eucharis, and of my life at Athens_, 132 - - 5 _How I returned to Colossæ, and of my new life with - Philemon_, 138 - - 6 _Concerning my visit to Epictetus_, 144 - - 7 _How I tried the philosophy of Epictetus_, 150 - - 8 _How I was accused of theft by the devices of Pistus_, 154 - - 9 _How Epictetus further explained his philosophy_, 157 - - 10 _Of Metrodorus and his advice_, 163 - - 11 _ Of the death of Eucharis, and how I was again accused - of theft_, 170 - - - _THE FIFTH BOOK._ - - 1 _How I escaped from the house of Philemon_, 176 - - 2 _Of my life at Pergamus_, 182 - - 3 _How I came to Corinth and saw the tomb of Eucharis_, 185 - - 4 _How I saw the Holy Apostle Paulus, but knew him not_, 189 - - 5 _How I learned that Paulus was the Prophet that I had - seen in my childhood, the same that had cured lame - Xanthias_, 194 - - 6 _How I was led into the net of the Gospel_, 199 - - - _THE SIXTH BOOK._ - - 1 _Of the teaching of Paulus_, 207 - - 2 _How I returned to Philemon at Colossæ_, 211 - - 3 _Of my discourse with Artemidorus concerning the Faith_, 214 - - 4 _Of the doubtings of Artemidorus_, 217 - - 5 _Of the last words and death of Artemidorus_, 223 - - - _THE SEVENTH BOOK._ - - 1 _How I came to Rome to see the blessed Apostle_, 226 - - 2 _How I saw Paulus in prison_, 229 - - 3 _How Paulus related to me the story of his life_, 232 - - 4 _How Paulus consented to the death of the blessed Martyr - Stephanus_, 238 - - 5 _How the Lord appeared to Paulus_, 243 - - 6 _How Paulus was prepared for the preaching of the Gospel_, 247 - - 7 _The last words of Paulus_, 251 - - - _THE EIGHTH BOOK._ - - 1 _Of the death of Nero, and how Rome was divided against - itself_, 257 - - 2 _Of the Jewish faction_, 260 - - 3 _Of Menahem, the Ebionite_, 263 - - 4 _How the Church was guided at this time by the Spirit of God_, 265 - - 5 _How I came to Philochristus, a Disciple of the Lord in - Britain_, 269 - - 6 _Of the Church in Rome, and concerning the New Gospels_, 273 - - 7 _How I labored in the Church of Berœa_, 280 - - 8 _The last words of Philochristus_, 283 - - 9 _Of my journey to Smyrna, and how the Lord hath helped - me, even to the end_, 288 - - 10 _An Addition, by the elders of the Church of Smyrna, concerning - the Passion of the Blessed Martyrs, Trophimus - and Onesimus_, 293 - - - _The discourse of Lucius of Cyrene, (omitted from the Third - Book)_, 296 - - - - - ONESIMUS. - - - THE FIRST BOOK. - - -§ 1. OF MY CHILDHOOD. - -In the last year of the Emperor Tiberius I and my twin-brother Chrestus -were found lying in one cradle, exposed with a great number of other -babes upon the steps of the temple of Asclepius, in Pergamus, a city -of Bithynia. Sign or token of our parents, whether they were free-born -or slave, there was none; but only a little silver seal hung round my -neck, and on the seal these words in Greek characters, I LOVE THEE, -and on my brother Chrestus another of the same fashion, bearing the -inscription, TRUST ME. Many a time during the days of my wanderings -have I spoken reproachfully in my heart, saying that our parents gave -us small cause for trust, and that it was poor love to send out into -the rough world two innocent babes with no other equipment against evil -than these slight toys. But the hand of the Lord was in it, to turn -this evil into good in the end. - -Ammiane the wife of Menneas was the name of our new mother. Her own son -Ammias was but lately dead; and that which drew her kind heart to us -more than to any other among so large a multitude of poor babes there -pitifully lying on the temple steps, was that in my brother Chrestus -she seemed to discern a likeness to her lost one. - -Menneas took us, together with Ammiane, to his house in Lystra, a -city of Lycaonia, where was the better part of his estate; and soon -afterwards he died. But his widow the good Ammiane, to whom old Menneas -had left all his possessions, treated us as if we had been her own -children, and taught us to call her mother; and we had no thought but -she was our mother indeed. Yet as there had been no formal adoption of -us according to law, we were still in the eyes of the law not free, -but slaves; for so runs the law, that whosoever is exposed as a child -and saved and reared, becomes the slave of them that rear him. For -our enfranchisement had been first delayed, and then forgotten in the -sickness and death of Menneas; and by that time we were so established -in the household that none questioned but we had been enfranchised, and -all thought of it was laid aside. Therefore, according to the law we -were still Ammiane’s slaves, and not her sons, and in danger to be sold -whenever our dear foster-mother might die. But of all this neither I -nor my brother Chrestus knew anything; but we rejoiced in the love of -her whom we called mother; and all the household loved us for her sake, -and some for our own. And so the days rolled on in happiness till I had -come to my tenth year. - - -§ 2. HOW I FIRST SAW THE HOLY APOSTLE PAULUS. - -It was in the spring, as I remember, of the fifth year of the Emperor -Claudius that I first saw the Holy Apostle, whom I saw not again till -many years had passed away; and though I was at that time but a child -of ten years or thereabouts, yet every circumstance of it is imprinted -upon my memory. It was the cool of the evening, and I was without the -wall, hard by the Iconian gate, on one of the smaller hills that look -down upon the town, a little to the north of the Iconian road. Hermas, -our herdsman, was playing upon his pipe some song to the god Pan, and -the goats were gambolling around him. But I—being wholly taken up with -teaching a little kid to dance to the sound of the music—paid no heed -to the chidings of our nurse Trophime, who would have had me go back -with her to the city because it was now near sun-down. So lifting up -her eyes and seeing some dromedaries and a dust on the Iconian road, -“Look, dear child,” said she, “yonder come merchants from Iconium; if, -therefore, thou wilt go with me without delay, thou wilt see their -stores of pretty things, and perchance Ammiane will buy thee somewhat.” - -Hearing this, I willingly ran down with her to the city gate; and -arriving thither before the travellers, I waited till they should -enter. But when they were now nigh, I perceived that they were no -merchants, and I would have turned away. Yet I did not, for somewhat -in the face of one of the travellers held me fast, I know not how, so -that I fixed my gaze on him perforce, even as a bird fascinated by a -serpent; and indeed I thought myself to be bewitched and spat thrice; -but yet I stood still gazing upon him. At that time he was not yet -bald, he had a clear complexion, a nose hooked and somewhat large; -he was short of stature, and as he walked he bent his head a little -forward, as if not able to discern things clearly; his eyebrows were -shaggy and met together; but what most moved me was the glance of his -eyes which were of a penetrating brightness, as though they would -pierce through the outside of things even to the innermost substance. - -When the travellers were entered into the city, I stood still in -wonder, as one who had seen a dream, betwixt sleeping and waking. But -soon, coming to myself again, I chid my nurse that she had drawn me -away from the flocks by stratagem and I persuaded her to return for -some short space, that I might continue my sport. But my heart was no -longer in it, and presently, it being now sunset, I came down with -Trophime to go into the town. Scarce were we come within the gates when -we perceived a great concourse of the people near to the market; and -running thither we entered with the rest into a courtyard and there -found a great multitude assembled, and the travellers, in the gallery -above, discoursing to them. What touched me (as being a child) more -than all the words that were spoken, was the marvellous stillness of -the multitude, who all listened as if the speech were about matters -of life or death, so that herdsmen and ploughmen and litter-bearers -and water-carriers and others of the lowest and meanest sort; coming -into the courtyard with shouts and scoffings, no sooner passed into -the circle of the hearers than they were at once subdued and tamed -like the rest; among whom, most earnestly listening, as I noted, was a -poor creature, part demented and part buffoon, whom, having been lame -for thirty years and more, we were wont to call “lame Xanthias.” This -man, when the traveller had made an end of his discourse, said some -words that I could not clearly understand; whereupon he that had been -speaking came straightway down from the gallery and drew nigh to the -lame man, and fixing his eyes upon him he took him by the hand. If -there had been a silence before, there was a tenfold silence now, even -such a silence as one seemed to feel in one’s flesh. But the stranger -first lifted up his eyes to heaven and then gazing fixedly on the -lame man he cried in a loud voice, “In the name of Jesus of Nazareth, -rise up and walk;” and behold, Xanthias,—this man who had been thirty -years lame,—rose and walked and leaped, and wept aloud praising and -magnifying God. Then there was a great shouting, and all rushed forth -into the market place, some crying “a miracle,” “a miracle,” others -holding up Xanthias in their arms to show him unto the people, others -magnifying the new god whom the strangers had revealed to us, others -crying out that the strangers themselves were gods, namely Zeus and -Hermes, come down from heaven as they had come down in the old days; -and saying these things, some sped away to the priest wishing to offer -sacrifice to the strangers. But suddenly there was a deep silence -again, and we perceived that the traveller, he I mean who had healed -Xanthias, was once more speaking to the people. What he said I could -not clearly understand, being more busy with noting his countenance -than the meaning of his words; but I gathered so much, that he said -that he and his companion were not gods but men, and that indeed there -was One God above (not many gods) who gave all good gifts to mankind -and who now called all men to come unto him. When he had made an end of -speaking, the women pressed close to him with their babes and children -that he might touch them; and so it was that Trophime pushed me forward -with the rest. Then he laid his hands on me and looking kindly on me -asked Trophime whether I was a native of these parts and who was my -father. What Trophime replied I did not hear, except that my father was -now dead; but the stranger looked on me more lovingly than before and -said, “The Lord be unto thee as a Father, little one;” and laying his -hands on me a second time he blessed me. - - -§ 3. OF THE STRANGER, AND OF DIOSDOTUS THE PRIEST OF ZEUS. - -When we were come home to Ammiane, I spoke freely to her as I was wont, -concerning all that I had heard and seen; and I asked her which of -the two she judged to be the wiser and the mightier, the hook-nosed -prophet—for so I called the stranger—or Diosdotus. Now Diosdotus -was the priest of the city, a man of noble birth and very wealthy, -having rebuilt the baths at his own expense after the earthquake, as -also his father before him had rebuilt the amphitheatre. He was also -tall of stature and of a gracious and commanding carriage. Yet now -I could not help making comparison between him and the stranger of -mean presence and short stature; bethinking myself that Diosdotus had -lived for thirty years in the same city as poor lame Xanthias and yet -had suffered him to be still lame, whereas the strange prophet had -healed him on the very day of his first coming in. However Ammiane -laughed and chid me for my question, saying that I did ill to compare -an obscure vagrant soothsayer with the high priest of Zeus; for that -there were many travelling priests of Cybele and Sabazius and jugglers -and necromancers that would work signs and wonders in the eyes of the -common people, and all for a drachma or two; but Diosdotus was none -of these, nor to be mentioned along with them. Nevertheless, when the -report came in from all sides that the lame man was wholly cured, she -said she would send for Xanthias, as soon as might be, that she might -see him and learn the truth of the matter, and what charms or herbs -the stranger had used. But about the fourth or fifth day afterwards—my -foster-mother having in the meanwhile, upon one cause or other, delayed -to send for Xanthias, but many rumors coming daily to our ears of the -great wonders which the magician was working—word was brought that -the stranger had been slain; others said that he had ascended to the -sky, others that he had been swallowed up in the earth; but all agreed -that he was not now in the city. Then we found that there had been a -great conflict in the Jews’ quarter; for certain Jews had come over -from Lystra to Iconium pursuing after the enchanter (so they called -him) and accusing him of many grievous crimes. Now it happened to be a -time of drought, and the rain, which had begun to fall on the day that -the stranger came to Lystra, ceased on that same day, about the time -of his entering in, and fell no more for six or seven days, though all -the crops were perishing for want of it. So the Jews said that this -plague was fallen upon the city of Lystra because we gave shelter to -an accursed necromancer; and having persuaded the people they stoned -him. But his body could not be found; wherefore the people were the -more persuaded that he was a necromancer, insomuch that all now (except -Xanthias and a very few others) believed him to be no prophet but an -evil-doer and a deceiver of the people. - -But on the very day after these things the sun was darkened, and still -no rain fell; and on the third day after the stoning of the stranger, -came a great plague of locusts so thick together that they lay two -inches deep in the racecourse; and not many days after that, came the -shock of an earthquake; and ten houses in the Jews’ quarter were wholly -thrown down (besides others sorely shaken and shattered), insomuch that -some fourscore of the Jews were slain, and their synagogue was utterly -destroyed. Upon this the people began to change their minds again, and -some made bold to say that the god of the new prophet had sent these -evils; and so the city was divided, and part held that the stranger was -a deceiver and an enchanter, but part that he was a teacher of the -true God and a prophet. At last when the customary sacrifices seemed of -no avail, but the drought still endured, and by intervals there came -ever and anon shocks of earthquake, it seemed good that there should -be a solemn procession of all the city to avert the wrath of the gods, -one for Pessinuntian Cybele, the other for Asphalian Poseidon and the -third for Zeus Panhemerius. This last far surpassed the other two in -splendor, and amidst the whole procession most of all to be admired was -Diosdotus the chief priest, himself most like to a god, clad in white -linen with a purple border, and a garland on his head, and attended by -the inferior priests, and by ministers bearing incense and scattering -flowers and perfumes; and after them, the white oxen with their horns -gilt for the sacrifice, and then the choir of boys, with laurel -branches in their hands, singing, to the accompaniment of the lyre, the -hymn which had been chosen by Onomarchus, the secretary of the senate. -Beholding all this splendor (exceeding anything I had ever before -witnessed) I inclined now to prefer Diosdotus to the strange prophet; -and all the more because Ammiane was clearly on the side of the former. -Moreover on the second day after the procession there fell rain in -abundance. So all the people now turned to magnify Zeus Panhemerius; -and the drought and the earthquake were forgotten, and with them the -memory of the stranger faded away. - -Yet in my dreams sometimes, both then and for many months afterwards, -methought I saw the strange prophet who had healed Xanthias, standing -over against Diosdotus and contending against him; and I heard his -voice again and again in the darkness, saying, “The Lord be unto thee -as a father.” - - -§ 4. HOW WE GREW UP AT LYSTRA. - -Six or seven years passed smoothly away for me and my brother Chrestus. -Our dear mother Ammiane caused us to be taught singing and dancing, as -well as riding and the exercises of the gymnasium; and partly because -of our beauty and partly because we were regarded as the adopted -children of one whom all the citizens loved and honored (for there -are still extant inscriptions in Lystra praising our benefactress and -calling her the MOTHER OF THE CITY, on account of her many gifts and -benefactions to the people of Lystra) we were chosen among the choir -of boys who were to sing songs year by year in honor of Apollo and -Ephesian Artemis in accordance with the recent decree of the senate; -and in all our riding-lessons and wrestling-lessons we took part with -the well-born youth of the city; for all knew that Ammiane intended us -to be her heirs after her death. But in my fourteenth year it happened -that, while seeking for a goat that had strayed in the mountains, I -missed my footing and fell down a steep place, where I was taken up -for dead; and Hermas brought me home wounded well-nigh to death with -two deep gashes on my forehead and left cheek. In a short space I was -recovered of my wounds; but I was grievously disfigured with the scars -upon my face, and when I went with my brother, as I was wont, to the -choir-master, he plainly told me that I was no longer fit to dance nor -sing with the choir, for the god required comely youths to minister to -him. Hereat I was sore vexed, and yet more when I perceived (or thought -that I perceived) that in the palæstra also and in the riding-school -I was no longer so welcome as of old; for some openly jested at -my disfigurement, and others, who had before courted my company, -now avoided me; at least so I thought, misconstruing perhaps and -aggravating little slights, in my discontent. However it was, I became -morose and lost my former cheerfulness; for the world seemed changed -and turned against me. But the kind Ammiane, discerning what was amiss -with me, persuaded me to apply myself to letters; and she bought for -us one Zeno, a Greek, to be our tutor. Now Chrestus, being the leader -of the choir and the favorite in the palæstra, by reason of these -distractions cared less for learning; but I, withdrawing myself from -my former pursuits and devoting myself to letters, made good progress -in my new studies, so that I soon became skilful at transcribing Greek -characters; and I took a great delight in the reading of Euripides -and others of the Greek play-writers, but most of all in the poetry -of Homer. And in these pursuits I continued till my sixteenth year, -finding pleasure in many things but most of all in the love of my -beautiful brother Chrestus. - - -§ 5. HOW AMMIANE DIED AND MY BROTHER AND I WERE SOLD FOR SLAVES. - -But now indeed our trouble was at hand. For toward the end of my -sixteenth year, our dear foster-mother died, and whether it was that -she had made no will, or that the will had been stolen or lost, -certain it was that no will could be found. It was commonly said, -in the household, that a will had been made and deposited with one -Tertullus, a banker of Iconium, but that he had destroyed the will, -being persuaded by Nicander of Tyana, the heir-at-law, and the two -witnesses being both dead. Diosdotus the high-priest of Zeus affirmed -that Ammiane had deposited a will with him fourteen years ago in -the presence of two witnesses, immediately after the death of her -husband, but that she had received it back in the presence of the same -witnesses, two years afterwards, and had deposited no other will in -its place. Whatever the truth may have been, when Nicander arrived on -the second day from Tyana, there was none to dispute his claim; so, -though he was known by all to be hateful to Ammiane and had not set -foot on her threshold for fifteen years, he now took upon himself to -give orders for the funeral and to dispose all things according to -his pleasure. Hereupon arose a great wailing and lamentation among -the household, that is to say all that were old enough to know what -it was to be a slave. For many of them had looked to be made free by -Ammiane’s will; and to some she had in express terms promised freedom: -and others, who had not been long with us, knowing the kindness of -their mistress, expected that they should not be sold, or that after -four or five years of service they should be made free. For so much as -this was customary with all the wealthy townspeople of Lystra, those at -least that had large possessions in land and many household slaves; and -how much more might have been expected from one who had been publicly -praised as the “mother of the city!” But now all these hopes were -dashed to the ground; and all were at the mercy of a new master, of -whom we knew nothing by hearsay except that he hated our dear mistress, -and from our own knowledge we had begun to suspect that he was greedy, -cruel, violent and tyrannous. - -For a few hours Chrestus and I remained weeping bitterly in the room -where we were wont to sit with Zeno; but when Nicander entered and, -in answer to his question why we wept, we made answer that we were -weeping for our mother, he reviled us as beggarly brats, slaves seeking -to escape from our condition; and spurning us from the chamber bade -us be gone at once to the slaves’ apartments. Going thither we found -all faces full of sorrow; yet none so sorrowful as not to be able to -spare some little further sorrow for our case; all pointing to us and -exclaiming at our ill fortune because yesterday we had been free and -heirs to great possessions, but now we were slaves and a second time -motherless. - -I suppose that our cruel master foresaw that some of the friends of -Ammiane would, in all likelihood, interfere in our behalf, if not by -appeal to the courts of law, at all events by offering to purchase -us from him; for he gave command that on that very day, immediately -after the performance of the funeral rites, we should be sent to his -estate at Tyana. A miserable procession was that, wherein Chrestus and -I walked for the last time together, following our dear Ammiane to -the grave! The whole household filled the air with lamentations, for -themselves even more than for their mistress, so that there was little -need of the hired mourners. - -But when all was over, and the funeral line moved back homeward, -Chrestus and I for a short space turned quietly aside and betook -ourselves to a new-made tomb cut in the side of one of the hills that -look down upon the city; and there we sat down and wept and poured -forth all our sorrows in one another’s arms, beseeching the gods to -have mercy upon us. For we began to see that we could expect no pity -from Nicander, and that he would not hesitate to sell us and to part us -asunder if he could thereby make more profit from us; and our hearts -swelled to bursting at the thought that we, who had never been divided, -should now perchance be parted, each to live lonely and desolate to our -life’s end. As we wept, we looked down upon our dear home. The fields -beneath us had been the fields of Ammiane; we could call by name the -sheep and goats that were leaping and bleating in the valley at our -feet; the temples in which we had worshipped, the shining roofs of the -houses of many well-known friends—all reminded us of past happy days, -happy most of all because we had enjoyed them together. At last we -rose up to go down to our new life of slavery. But because our minds -misgave us that we should be parted on the morrow, we determined -to take our last farewell there alone, and not in the presence of -Nicander, nor before the eyes of the household slaves. And Chrestus -said that we should interchange some token, whereby we might recognize -each other in days to come, if ever the gods should bring us together -again. So we took from off our necks the charms which we had always -worn from our infancy, and I received from Chrestus his seal with the -inscription TRUST ME, and he mine with the words I LOVE THEE. Then we -bade one another farewell, no longer able to constrain ourselves, but -with piercing cries falling each on the other’s neck and weeping and -calling on Ammiane to help us because the gods helped us not; and then, -drying our tears, without another word we went down into Lystra. Here -Nicander, rating us for our delay, gave command that we should be at -once placed on separate camels and set out for Tyana. - - -§ 6. OF THE DEATH OF CHRESTUS. - -On the third day after we were come to Tyana, being summoned to the -presence of Nicander, we found with him certain of Ammiane’s household -slaves, and by the side of our master a smooth-faced Greek from Delos -who seemed to be inspecting and appraising the slaves; who, looking at -my scar, laughed and said that he should not need to ask Nicander to -name a price for me; but he praised the beauty of Chrestus and caused -him to be stripped and to walk up and down the room, and to sing and to -go through the steps of two or three dancing-measures; and finally he -declared with an oath that he was more beautiful than Nireus, and that -he would buy him at Nicander’s price. When we heard this, we both of us -fell down at the feet of Nicander and of the slave-dealer, beseeching -them in the name of their parents and their brothers also, if they had -any, that at least they would not part us, but that the Greek might buy -us both; and at the same time I told the slave-dealer that I could read -and write Greek easily and rapidly, so that I might fetch a good price -as an amanuensis and even the rest of the slaves of Ammiane fell on -their faces before our master and joined in our petition. - -But Nicander angrily spurned us, and the Greek said to Chrestus that -he must go to Rome where he would fetch ten times as much as a paltry -amanuensis or grammarian because he was as lovely as Ganymede and sure -to please some great nobleman or perchance the Emperor himself; but -added he, “Your brother is of no worth to me, for I deal in none but -pretty boys; and therefore, my beautiful one, thou must needs make -ready to be my companion at once, for I should be by this time well on -the road to Tarsus.” Hereat Chrestus arose and following the Greek, his -master, he would have gone forth without a word more, from the chamber. -Nicander, scoffing at his misery, called him back to say farewell to -me, “for,” said he, “it may be some time before you see your brother -again.” But Chrestus remained silent; only, as he went out at the door, -he turned round to me and held up the little token round his neck. But -that silence was better than many words, and the memory of it abides -with me unto this day. - -So long as Chrestus was in the chamber I restrained myself for his -sake lest I should break his heart with my weeping and passion; but -when he was gone forth I again attempted to bend Nicander with prayers -and entreaties. But finding all in vain, I leaped up from the ground in -fury, and invoked curses upon him, threatening that I would slay him -if ever I found occasion. At the word he clapped his hands and calling -in the slaves of his household, “Take this young rebel,” he said, “to -the upper quarries, and put him to hard labor with the lowest class, -till the brat understand his condition, and learn to be a slave and -submit himself to his betters.” So while Chrestus was being carried -away to Tarsus, I was dragged to the quarries, which were in a wild -place, void for miles round of all human habitation, about twenty miles -north of Tyana. In these quarries there labored a large gang of slaves, -with scant food and scanter clothing, forced to work in chains under -the burning sun all day, and at night locked up like sheep in a foul -den under ground; and if any died, little heed was taken of it, for it -was cheaper to buy new slaves than to treat the old slaves well. But -I doubt not that Nicander, who had good reasons for wishing to be rid -of my brother and me, did what he did wittingly and with forethought, -supposing that I should soon have succumbed to the hardships of the -place and the life, and that the quarries should have been my grave and -his deliverance. - -On the morrow I began my labors amid a new sort of companions, -creatures to all outward appearance resembling apes and dogs rather -than human beings, some stamped and branded on their foreheads with T -for “thief,” or M for “murderer”; others having their backs discolored -with the weals of the lash or torn and bleeding with the marks of fresh -punishment; others with collars round their necks, or clogs and fetters -shackling their legs and feet; others laboring beast-like under a kind -of fork or yoke; all were chained in some fashion, and all had one -side of the head shorn, so that they might be recognized at once if -they should break away and escape any distance. Speech was not allowed -among us; and as we toiled on from sunrise to sunset amid the heated -rocks, the only sounds that could be heard (beside the clinking of the -tools upon the stone) were the threats and curses of the overseers and -the crack of the whip followed by the scream of some stricken slave. -All the more leisure was there for thought of Chrestus, whose fate was -infinitely worse than mine, because he was to go to Rome and there to -be sold for his beauty; and I knew well the saying of the philosopher -that “What is counted impurity in the free-born must be counted a -necessity in slaves.” Thinking on these things I felt such an agony -that neither the heat nor the parching thirst could be compared with -it; and even the first feeling of the slave-whip upon my shoulders, -though it maddened me for the moment, could not drive out the thought -of Chrestus. But hatred and thirst for revenge and distrust of the gods -began to blend themselves with my love of my brother; and whereas at -first I had prayed to Ephesian Artemis to preserve him, now I began to -doubt whether prayers availed anything. - -I had been scarce a week in the ergastulum when, as we came forth in -the morning to be marshalled and numbered, according to our wont, -before going to our several places in the quarries, I heard the voice -of Hermas behind me giving some message to Syrus our overseer. But when -I leaped forward to embrace him, he spoke roughly to me, calling me a -fool and a rebel, and saying that he would have no speech with me till -I had submitted myself to the worthy Nicander. I shrank back quickly to -my place, feeling myself friendless indeed now that Hermas had turned -against me. By this time we were on our way from the ergastulum to the -quarries, and I with the rest in my place in the rear. But when the -crack of Syrus’s whip showed that he was at some distance in the front -of the long column, I heard my name called in a low voice and Hermas -was by my side. He told me in few words that he had accompanied the -slave-dealer to Tarsus, but that on the way Chrestus, either slipping -or casting himself down in a narrow and precipitous part of the road, -had fallen down a high cliff and had been taken up sorely gashed and -wounded, and within two or three hours afterwards he had died. In my -heart I knew that Hermas spoke the truth, but I refused to believe his -tale, saying that he was in league with Nicander to deceive me; else, -why had not he brought some token? But the old man with tears in his -eyes, declared that he would have brought me the charm that hung round -my brother’s neck, but one of the slaves had stolen it; however, in -his last moments Chrestus had written some message on his tablets for -me; and so saying he produced the tablets which I knew to be indeed -my brother’s. Now all my hopes fell, and I knew that I was alone in -the world; yet could I neither speak nor weep but walked on without -a sign; but the old man looking anxiously in my face bade me trust -in him, and seeing Syrus approach, he pressed my hand and departed. -For almost all that day the overseer—perchance because he suspected -something amiss, having caught sight of Hermas stealing away—would -not depart from my neighborhood but kept his eyes so fixed on me that -I dared not stop my work for an instant to pluck the tablets from -my bosom where I had thrust them; and what I did I knew not, but I -could neither think, nor weep, nor do anything but toil on, like some -machine. But toward sun-down, a little before we were marshalled that -we might go down into the ergastulum, seizing my occasion I plucked out -the tablets and upon the first leaf of them I found traced in faint -characters, as if by a feeble hand, the words on the token which I had -given him, I LOVE THEE; and when I read them, the tears delayed no -longer. - - -§ 7. OF MY LIFE IN THE ERGASTULUM. - -If it was a marvel that my body held out against the hardships of the -quarries, it was much more marvellous that my soul perished not. Nor -do I speak now merely of the words and deeds of darkness wrought by -the slavish herd in their underground den, from which the grace of the -Lord preserved me; but I speak of the trust in any divine governance -of the world which seemed at this time to be in danger to be utterly -extinguished, or even to be replaced by a belief in evil. For not only -was I becoming day by day more like a brute beast in mind and soul -as well as in body, listening with less horror to the obscene jests -and tales of my companions and learning to take all evil as matter -of course and to expect no good in the world; but also I began to -think that, if there were gods indeed, they could not be such as the -Epicureans would have us believe, “idle gods that take no thought for -mortals,” but they must be bad gods to have made, and to endure, so bad -a world. - -Now I knew that Ammiane had believed in witches and necromancers and -the like; yea, and even Zeno our tutor, though he were a philosopher -and of the Stoic sect, had freely confessed that he himself would be -unwilling to be persecuted with the charms and incantations of witches. -As often therefore as my companions turning from their obscenities and -filthy tales, began to tell of witchcraft (which they were wont to do -more especially after earthquakes, when they were under some influence -of fear) and stories about Empousæ and blood-sucking monsters, and -the raising of spectres and the drawing out of the hearts of living -men, at such times I would give an eager ear to all their sayings; and -although Zeno had taught me to believe that these superstitions of the -common people were no better than old wives’ fables, yet now I began to -incline to the opinion that these stories were true. And in my present -condition the gods of darkness, such as Hecate and Gorgo and the like, -seemed to have more substance and real power than the greater gods Zeus -and Poseidon, who were worshipped in processions by noble priests in -fine raiment with perfumes and flowers and offerings of fat victims, -but did nothing for their worshippers. When therefore I heard how one -witch had drawn forth oracles from a little babe whose throat she had -cut and enslaved its spirit; and how another had obtained vengeance -over her enemies by means of the marrow of a child whom she had buried -up to the midst in the ground and then left to starve in sight of -abundance of food; and others had caused their enemies to pine away by -making waxen images to be pierced with needles or melted at slow fires, -and the like; then came the thought of Nicander in my mind, thus caused -to waste away and to live without a heart and suddenly to drop down -dead, and I prayed that I too might learn these mysteries. - -One evening more especially I call to mind, when we had been driven -earlier than usual to our dungeon because of a great storm and -earthquake, and all the earth seemed in a flux—the crags from the -hillsides falling on this side and on that, and whole cliffs swaying to -right and left as if we were on sea and not on solid earth—and nine or -ten of my companions had been already crushed by the rocks or by the -falling in of the sides of the quarries. When we were thrust into our -dungeon, sitting in darkness, we could still feel the ground moving -beneath us and ever and anon such rockings and rumblings as made the -more timid cry out that some gulf would open and swallow us up alive, -others, that the sides and roof were falling in upon us. But, of a -sudden, amidst the din and tumult of so many voices, a few weeping, -but the most part shouting and yelling and blaspheming and cursing -the gods, we heard one of the slaves speaking out clearly above all -the rest and commanding silence. His name was Nannias, a Colchian by -birth; and he bade us desist from our fears and take heart, “for,” said -he, “I myself have brought about this storm and earthquake, and as I -hope, we shall soon learn that our master has miserably perished in it.” - -Then all held their peace and listened to the Colchian, who continued -thus: “From my earliest years I was instructed by an old witch (who -bought me as a babe) in all the arts of magic; and from her I learned -how to raise the winds and how to lull them, and how to make away with -a man though he be miles distant, in such wise that none may know the -causer of the mischief. From my infancy I have ever taken a delight in -all evil. For why not? The cross has been the tomb to all my brothers, -my father and my grandfather; nor will I degenerate from my ancestors. -The world is against us; let us also be against the world.” At this -all shouted in assent; but the Colchian impatiently continued, “My -master in Laodicea I destroyed by placing bones and blood, and nails -from a cross, together with certain herbs which I will not now mention, -beneath the floor of his bedchamber, so that he wasted away and died in -less than a month to the astonishment of the physician. And what was -best and sweetest of all, I caused the suspicion of the deed to fall -on the overseer of the slaves, a tyrannical wretch like Syrus, who was -condemned to the wild beasts on the charge of having made away with our -master by slow poisons.” Hereat all shouted and applauded even louder -than before; and then though the earth still rocked and groaned beneath -us, and the sides of the ergastulum swayed in and out more violently -than ever, yet every one sat silent in the darkness waiting to hear -what project the Colchian might have in hand so as to take vengeance on -Nicander. - -While we all held our breath he cried aloud on Hecate the goddess of -darkness and hater of light, who delighteth in blood, to come and -seize Nicander, at the same time appealing to other horrible-sounding -and unknown gods, and invoking on Nicander the most direful curses. -When he ceased, behold, up from the ground (as it seemed) there came a -thin voice, not loud but very piercing and such as made my very flesh -to creep, saying, “I come, O master, I come, I come.” Hereat we all -leaped to our feet and some shrieked aloud that the demon was upon -them, and then all rushed this way and that, and many fell in a heap -wallowing together on the floor, and such a hubbub as if hell itself -were let loose; and methought if the uproar had continued but a few -moments longer, many of us would have been mad; but at the instant the -guard came in with one bearing a lamp, and nothing could anywhere be -seen; and they smote on all sides with their whips till the clamor had -well nigh abated; and then they went out leaving us in the darkness as -before. - -Now during all these many years I had had few or no thoughts of Him -in whose name Xanthias had been healed; but on this same evening of -the earthquake, while I was musing whether there were gods or no, -it came into my mind that besides invoking Hecate and Gorgo and the -rest, it might be wise to offer up prayers to the God of the strange -prophet whom I remembered in my childhood, that He also might join in -destroying Nicander. But blessed be the Lord, He hindered me from thus -blaspheming His Holy Name; for whether it was that I remembered that -the prophet had said that this God was a God of mercy and would be as -a Father to me, or whether it was the memory of the pure and holy face -of the prophet which seemed not to agree with my impure and unholy -prayers, certain it is that the Lord closed my lips and restrained my -tongue that I should not take His name in vain. But when all the rest -were at last asleep I lay a long while awake and musing upon the words -“the Lord be unto thee as a Father” and wondering what manner of god -this “Lord” might be. - - -§ 8. HOW I WAS SOLD TO PHILEMON OF COLOSSÆ. - -Not more than three or four days had passed since the prophecy of the -Colchian, and it was the 8th month or thereabouts from the time of my -first being brought to the quarries, when behold, one morning, coming -out of the ergastulum to our work according to custom, we found, in the -place of the usual overseers, a band of soldiers; and instead of being -drafted off to our several stations in the quarries, we were caused to -march in one column through Tyana. As we passed through the town, we -heard the reason of our journey. Nicander was dead. However he had not -perished, as the Colchian had prophesied, in the earthquake; but having -committed an outrage on the wife of one of his slaves, he had been -mortally wounded by the man in a fit of passion. Yet had he lived long -enough to revenge himself by causing the whole of his household to be -put to death, three hundred in all, including those who had been of the -household of Ammiane, among whom perished our faithful Hermas, and our -old nurse Trophime. On the morrow he died, and the heir, entering on -the estate, had ordered all the slaves that were in the quarries to be -sent to Tarsus and there sold. So brutal had I become and so hard of -heart during my stay in the ergastulum, that even the news of the death -of Hermas and Trophime did not greatly move me, and the pain of it was -not so great as the pleasure I took in hearing of the death of Nicander. - -When we were come to Tarsus and set up on the slave-platform, and there -caused to leap and dance and carry weights and to proclaim aloud what -arts and accomplishments we knew, I felt little shame, but only some -faint desire to know who would be my master, and at the same time a -rebellious hatred against gods and men, as being all alike unjust, and -a determination to be avenged on mankind. At this time my knowledge -of letters and my skill in transcribing stood me in good stead. For -when one of the slave-dealers had seen me give proof of my skill upon -tablets, he bought me at a higher price than the rest, and after taking -me to the baths and using medicaments to remove or lessen the marks of -my stripes, he clothed me decently, and placed me with a Greek teacher -to increase my skill in letters; and after two or three months thus -spent in Tarsus, I was sold to one Philemon, whose step-son Archippus -had been studying rhetoric in the schools. My new master was a wealthy -citizen of Colossæ and a man of learning, devoted at that time to -Greek literature, and he had come to Tarsus to take note of his son’s -progress in the schools there and to conduct him home; and by reason -of a growing infirmity of sight he desired to buy some slave who could -read Greek with understanding and take short notes of such things as -he dictated. So he bought me for four minæ, and I accompanied him to -Colossæ. - -I was now in my eighteenth year, being the last year of the emperor -Claudius; but though young I was not so pliant or supple of nature as -might have been expected from a youth. For I was, as it were, old and -stiffened with suffering; and however the kind Philemon might shew me -favor and allowance, yet would my mind still harp on this, that, if I -had my rights, I should be free, and whosoever was my master, possessed -me unjustly. Moreover, the terror of my recent life in the quarries -never forsook me; and each night I said to myself, “I am pampered -and made a plaything to-day, but I may be cast into the ergastulum -to-morrow.” This bitterness of distrust spoiled all the pleasures with -which the good Philemon would have gladdened my new life at Colossæ; -and indeed my present freedom from oppression and my very leisure, -giving me increased occasions for brooding over my loneliness, made -me more morose than ever. Sometimes when I looked at the little token -which my brother had given me and bethought myself of the token that I -had interchanged with him, I would declare that I had not only bestowed -on my poor Chrestus the legend I LOVE THEE, but at the same time I had -parted with my very faculty of love—so barren and dry of all affection -did my heart now seem—and as for the other legend TRUST ME, I would -inveigh against it as idle and deceiving. For whom had I on earth -to trust? My parents, who had forsaken me? Or Chrestus or Hermas or -Trophime, who were now but dust and ashes? But if I looked elsewhere, -to the gods in heaven above, or to the gods beneath the earth, behold, -I saw none save beings that either rejoiced in evil or at least had not -power to destroy evil; which therefore were either too bad or too weak -to claim trust from men. - -But herein is thy hand manifest, O Lord Jesus; for through the loss of -earthly love and trust thou wast leading me to thyself, the fountain of -all goodness, O thou whom to love is to trust, and to trust is to love, -and in the loving and trusting of whom is Life Eternal. Blessed art -thou, who dost free the oppressed and guide the wanderer! Blessed art -thou, Lord of all Love, who didst take from me unto thyself the earthly -love of my dear brother that thereby thou mightest guide me to a better -and higher Love, even to thyself, in whom, long afterwards, I found my -brother once again. - - - THE END OF THE FIRST BOOK. - - - - - THE SECOND BOOK. - - -§ 1. HOW I RETURNED TO THE WORSHIP OF FALSE GODS. - -Perceiving that my mind was under some trouble or disturbance, my -master often turned the discourse to matters of morals and philosophy, -and especially to the belief in the gods and the divine government -of the world; and I told him plainly that I had no such belief, for -that the world seemed to me governed by chance, or by fate, or by evil -gods, but in no case by good gods, seeing that ill-doing prevailed in -the world. Upon this Philemon, being grieved because of my unbelief, -asked me whether I had had much discourse with his friend Artemidorus, -the Epicurean, on these matters. When I said no, not much, but that -my unbelief arose from my own experience of things, because I had -seemed to discern more proof of the power of evil than of good, he -bade me take comfort; for he would in due course emancipate me, and -meantime I should be to him as a friend. After this he advised me to -study the books of Plato and of Chrysippus, if perchance I might thus -frame myself to a better mind. But when I urged (which indeed was not -my own argument but I had heard it lately from Artemidorus) that the -stories concerning the gods were full of all manner of myths, and -fables containing portents, and metamorphoses, such as no sane man -could believe, to this he replied that the whole world was full of no -less wonders, if a man rightly considered it; for that summer should -follow spring, and autumn summer, that storm should follow calm, and -calm storm, and that the whole world should be so orderly and evenly -governed as it was, this, he said, was a far greater wonder than the -metamorphoses of which the poets speak. In particular he pointed out -the wonderful things past all common course of nature, which were to -be seen in that very neighborhood of Colossæ and Laodicea; and taking -me with him up and down the valley of the river, called Lycus, which -flows through that region, he shewed me how the water is there changed -into stone of a dazzling brightness, so that the hills are in many -parts covered with the appearance of snow, and cataracts abound of the -same substance, and how other mountains vomit forth smoke and fire, -and others have wells and springs bubbling upward hot from the earth. -Again on another day he brought me to a certain pool sacred to the -goddess Cybele, and bade me mark how sheep and goats and cattle, driven -into this pool, straightway fell down and perished, but the priests of -Cybele, entering into the same waters, stood upright and unhurt in the -presence of many spectators; and upon this he asked me what more proof -was wanting of the power of the goddess to protect her votaries? When -I could make no reply, he affirmed that all these wonders were placed -at hand to convince them that disbelieved in the gods; for if we were -forced to believe in these wonders, being as they were before our eyes, -why should we be so loth to believe other wonders that our eyes had not -seen? - -In course of time the words of Philemon and still more his kind deeds -and the kindness of his wife Apphia, had power to quench that rancorous -spirit which had inflamed my heart. Other friends also, both at Colossæ -and in Hierapolis, moved me in the same direction, I mean towards a -belief in the gods. Among these was the good Epictetus (a slave like -myself and at that time a very young man) concerning whom I shall -have much to say hereafter; and a certain Nicostratus of Laodicea, -full of zeal for learning, but devout and liberal, and of a gracious -nature. Nor must I forget Heracleas, a great reader of the works of -the ancient poets as well as of the philosophers, who had studied for -some time in Alexandria. These three, being of the acquaintance of -Philemon, treated me with exceeding courtesy, seeking my society and -willingly conversing with me; and I soon perceived that almost all the -rest of our acquaintance though in no respect given to superstitions, -nevertheless agreed in believing that the world was governed by good -and divine powers. - - -§ 2. HOW SOME OF PHILEMON’S FRIENDS AVOWED A BELIEF IN ONE GOD. - -I soon found that, although the philosophers whom I have mentioned -above, believed in gods, yet their belief differed much from that -of the common people; for the latter believe in many gods, but the -former inclined to acknowledge one god under many names. It was at a -symposium, during a public festival in honor of Artemis, that I first -heard this opinion broached by Nicostratus who said that “there was -in reality but one Power, however He may manifest Himself to mortals -by many different shapes and names in several lands and nations, -speaking also through different prophets, a Delphic woman in Pytho, a -Thesprotian man in Dodona, a Libyan in the Temple of Ammon, an Ionian -in Claros, a Lycian in Xanthias, and a Bœotian in Ismenus.” I looked -that he should have been reproved and put to silence by my master; -but Philemon said nothing except that this doctrine was not fit to -be taught in that shape to the common people; and the rest seemed to -assent to Nicostratus. Heracleas, in particular, said that “though the -number of gods and demons, or demoniacal essences, be far more than the -30,000 whereof Hesiod makes mention, yet the mighty King of all this -multitude, seated on his stable throne as if He were Law, imparts unto -the obedient that health and safety which He contains in Himself.” To -me also, in our private and familiar discourse, the young Epictetus -would always speak, not of many, but of One, who guides all things -and to whose will we must conform ourselves. As for idols and statues -of the gods—of which I had always been wont at Lystra to speak as -being themselves gods, so that I could scarce think of the gods apart -from them—Nicostratus said openly at this same feast, that it was no -marvel if the immortal powers preferred to inhabit beautiful shapes -of gold and stone and ivory; which nevertheless were of course to be -distinguished from the gods themselves, as being but the integuments -of the divine senses; but Heracleas went yet further (and Epictetus -with him) saying that one should no more accost an image than a house -(instead of the householder); and that images were not needful but only -helpful for the forgetful souls of men. - -When Heracleas avowed his belief in the myths and metamorphoses and -fables about the gods I said to him, “Why, O Heracleas, are there -no metamorphoses in our days?” “Because,” replied he, “men have -degenerated from their progenitors of ancient date. Therefore it is -no marvel that the gods refuse to perform such wonders as of old for -mankind upon earth. But in the former days the pious were naturally -changed from men into gods, and these are even now honored, such as -Aristaeus, Heracles, Amphiaraus, Asclepius, and the like. Having regard -to these facts, any one may reasonably be persuaded that Lycaon was -changed into a wolf, Procne into a swallow, and Niobe into a stone. At -present, however, now that vice has spread itself through every part of -the earth, the divine nature is no longer produced out of the human, -or, in other words, men are no longer made gods but only dignified -with the title thereof through excess of flattery, as some among us -call the emperors gods even while they yet live.” To this Nicostratus -assented, but added that “the lies of the multitude are sometimes -to blame, pouring contempt upon undoubted facts in the attempt to -adorn and exaggerate them, as for example, asserting not only that -Niobe was changed into a stone, which is true, but also that Niobe on -Sipylus still weeps, which is not true.” More passed between them; -but this I discerned clearly that both they and many others, while -acknowledging one god under many names, agreed with Philemon (and not -with Artemidorus the Epicurean) in believing without doubt the myths -and fables about the gods. - - -§ 3. HOW NICOSTRATUS URGED THAT, WITHOUT THE BELIEF IN THE GODS, THE -LIFE OF MAN WOULD BE VOID OF PLEASURE. - -It happened about this time that there was a great feast in honor of -Artemis, and the customary processions and dances, and games also -and chariot-races and plays exhibited in the theatre. Being sick at -this time and not able to go abroad, Philemon besought Nicostratus to -take me with him to the theatre, and to show me the pomps and shows -of the festival, which far exceeded anything that I had ever seen in -our little town of Lystra. So on the morning of the festival, early -before sunrise, I went to the house of Nicostratus; who had no sooner -saluted me than he began at once, after his manner, to take occasion -of the festival to commend, in a long discourse, the belief in the -immortal gods. “For seest thou not,” said he, “how to all men, poor -as well as rich, slaves as well as masters, the festivals of the -gods bring round brightness and gladness?” Methinks he noted that my -countenance was altered when he spoke of “slaves,” for he hesitated and -was silent for a moment; but anon, collecting himself, he continued -cheerfully thus: “When I speak of slaves, I mean not such as thou art, -being already half emancipated and rather thy master’s friend than -his servant; but I mean rather the poor wretches toiling in chains or -grinding at the mill, to all of whom the festival brings relief and -some gleam of joy. For five days ago, before the feast began, sawest -thou not how even at the approach of the holiday all was astir within -the city, yea and without too; food and wine and fruits and oxen and -sheep for sacrifice being brought in from the country; old garments -purified and freshly decked out, new ones bought or borrowed from -friends; the statues of the gods taken down and carefully cleansed -and polished till they glitter.” At this point he was interrupted by -a slave who had been waiting to tell him that it was time to go forth -to the temple. Descending to the court-yard we found all the household -awaiting us, clothed in their best attire, the little children bearing -frankincense in their hands and the victims adorned for sacrifice. -Regarding them all with a glad countenance and saluting many of them -by name, Nicostratus bade me remember that at this same moment every -householder in Colossæ, however austere or miserly by nature, was -constrained by the observance of the gods to go forth in like manner -to offer sacrifice. “And now,” continued he in an unbroken discourse, -“we shall all go to the great temple. Prayers will be offered up; none -but words of good omen will be uttered; no sound of quarrel or abuse or -even of ribald mirth will be heard in the whole of the vast assemblage. -After this, some offer sacrifice; the rest stand by as spectators. Then -begins the feasting, some feasting in the temples, others at home where -you and I will make merry together. And as for the rest of the day and -the days following, thou shalt see how pleasantly they will pass. Yet -all this is but a copy of that which happens at every festival in every -city where the gods are rightly reverenced. For during the feasting, -the whole city resounds with singing, some chanting hymns in honor of -the god, others odes and songs, serious or merry, according to each -one’s pleasure. I omit to speak of the processions and shows, all full -of beauty and delight, but not more beautiful here than in a thousand -other cities of Asia and Europe.” - -Here he broke off, to salute some of his acquaintance. “Hail, -Charicles! and you, too, Charidemus! I rejoice to see you in the city, -and forget not that to-morrow you are bespoke to dine with me.” Then -turning again to me, “Note, I pray you,” said he, “how all the people, -both citizens and country-folk, are knit together in concord on such -days as these. For there is scarce one citizen in Colossæ but has -invited some stranger or some acquaintance from the country to partake -of his good cheer. Amid the drinking old friendships are drawn closer, -new friendships are begun. After dinner some show strangers about the -city; others sit down in the market-place and talk pleasantly together. -Throughout the day no law courts are open, no execution is allowed, no -debtor need fear arrest, no slave dreads the lash; all quarrel, all -strife receives at least a cessation, which sometimes brings about a -permanent peace. In the evening the feasting begins again, and all sit -down to sup; so many are the torches that the whole city is filled with -light; each street resounds with the flutes and the joyful songs of -the revellers. Austere sobriety is laid aside for once, and to drink a -little to excess in honor of the gods is esteemed no great disgrace. -Thus for three days the feast continues; and when it is over we part -with vows of friendship, in peace and good will, praying that we may -live long enough to see such another feast come round again. Now,” -concluded Nicostratus, “take away the gods from out of the world and -what cause remains why men should thus meet and rejoice together? For -where there are no gods, there are none to be thanked, and therefore no -thanksgiving; but thankfulness is the salt of life. Whosoever therefore -takes away the gods from the life of man takes away the prime cause of -human joy, and must be esteemed the enemy of all mankind.” - -I felt in my inmost mind that a keen and subtle disputant, such as -Artemidorus, might have had much to urge against these arguments of -Nicostratus; yet at that time many things joined together to incline me -to accept his reasonings. For having been now nearly a year at Colossæ -I had received on all sides such tokens of good will, and I may almost -say of affection, as had already well nigh won me out of my first -condition of distrust; and although it were not according to reason to -argue that whatsoever things are pleasant must needs be also true, yet -did it appear beyond doubt that life without the gods would be full of -dullness and gloom, all men being everywhere wholly given up to cares -and self-searchings. And I reasoned thus with myself, “If indeed there -be gods, then it were wrong not to acknowledge them; but if there be -no gods, why even then it seems happier to believe that gods exist, -and, in that case, how can ‘no gods’ deem belief in gods to be a sin?” -So for my part, being at that time recovered from my melancholy, and -young, and in good health, and taking pleasure in the pride of life and -the pleasure of the flesh, I concluded to take the happier side and to -believe that there were gods ruling the world to good ends. - - -§ 4. HOW PHILEMON, FALLING SICK, INCLINED TO SUPERSTITION. - -About this time Philemon falling sick, turned to a melancholy, and -becoming wholly changed from his former disposition, gave himself up to -all manner of superstitions. Resorting in vain to all the physicians -of the place, he was led at first to try charms and amulets, and then -to consult soothsayers and astrologers and the priests of strange -gods; and thus, little by little, partly by the burden of his disease -enfeebling his understanding, and partly by reason of the company which -he now frequented, he became daily more timorous and superstitious. He -offered sacrifice almost every day, and anxiously awaited the report as -to the entrails; he resorted often to the priests of all kinds of gods -more especially Isis, Serapis, and Sabazius, and sometimes he would -invite them to his own house, so that our house became a kind of temple -in Colossæ; he purified himself many times a day both with the lustral -waters and with other strange purifications; he would wear naught but -linen, and abstained from many kinds of flesh, and in the end from -all flesh; if he saw a sacred stone he would fall down on his knees -before it and anoint it with oil. Nay, once, during this melancholy -fit of his, when we had set out after much preparation upon a journey -to Ephesus, the sight of a weasel—though we were now fully a mile past -the city gate—made him turn back and give up the journey altogether. -At last, when no remedies and no charms availed anything, supposing -himself to be under the special displeasure of some unknown god, he -took to his bed and could not be persuaded to leave it. - -My master having been about a month in this case, growing daily weaker, -there came to him one Oneirocritus of Ephesus (the same to whom he -himself had been intending to journey) who also himself had been -sick of some disease insomuch that the physicians had despaired of -him; but he was now quite recovered. This man coming into Philemon’s -chamber questioned him concerning his condition and symptoms, and the -sacrifices he had offered, and the gods he had propitiated. Then he -spoke concerning himself and his own deliverance, how after he had -been sick nearly twenty years, he had been healed by Asclepius at the -famous temple in Pergamus; and he very earnestly exhorted Philemon to -go thither with all speed. At the same time he described the wonders -wrought by the god on those that believed in him, and the punishment -he had inflicted on the impious and unbelieving. Upon this Artemidorus -the Epicurean—whom, because of his exact knowledge of medicine and his -skilfulness in noting symptoms, Philemon would never exclude from his -bed-chamber, even in his most superstitious moods—once more recommended -Philemon to try the baths of the neighboring city of Hierapolis, -saying that it was not wise to despise remedies merely because they -were near and easy and familiar. “For this disease,” said he, “arises -from no anger of the gods or any such matter, but from some disorder -of the liver which may not improbably be removed by the hot baths of -Hierapolis.” “But if the liver be disordered,” replied Oneirocritus, -“truth compels me to speak of the virtues of a certain sacred well -in the precincts of the temple at Pergamus availing for the healing -not of one disease, but of all; for great multitudes of the blind, -washing therein, have obtained their sight; others have recovered from -lameness; others from asthma and pleurisy; nay, to some even the mere -drawing of the water with their own hands, (it being so prescribed by -the god) has restored soundness and health.” - -Then others of the companions of Oneirocritus added other stories all -tending to the honor of Asclepius; some indeed possible and deserving -of attention, but others absurd and fit only to move laughter; how, -for example, a sculptor in Pergamus had been punished with immediate -disease for making a statue of the god with inferior marble, but having -atoned for his fault by making a second statue of fit material, he -straightway recovered; also how a fighting-cock, wounded in one leg, -chancing to take part in the procession of song in honor of the god, -extended his leg, no longer wounded but whole, and hopping onwards -crowed in harmony with the songs of the choir; and lastly how a -certain rich Epicurean having had a dream in the temple of the god, -forthwith obeying the heavenly vision, burned the books of Epicurus, -and having made a paste of their ashes applied a poultice to his -stomach and thus was perfectly healed. This last story seemed to touch -Artemidorus (because of the contempt, as I suppose, which it cast -upon the doctrine of his master Epicurus) and he was on the point of -making some rejoinder, when Oneirocritus, like one inspired with divine -enthusiasm, broke out into a long and passionate discourse concerning -the benefits that he himself had received from the god Asclepius: “For -seventeen years,” he said, “I had kept my bed through disease, and for -many more years I had been ailing and infirm, troubled with the falling -sickness; yet such hath been the favor of the god toward me, manifested -by continual tokens of his presence during my sickness as well as at -my recovery, that I would not exchange my state for all the health and -strength of Heracles. For I am one of those who have been blessed, not -once only but many times, with a new life, and who, for this cause, -esteem sickness a blessing. Many a time, half awake, half asleep, have -I found myself not indeed seeing the god but conscious of his presence, -my eyes full of tears, my hair erect, and a savor of divine odor in -my nostrils. Thus have I received the most helpful manifestations. It -was thus that the god revealed to me that I must go forth from Apamea, -the day before the great earthquake; it was thus, half in a dream half -in a vision, that he also showed me how Philoumene the daughter of my -foster-mother had devoted her life for mine; and behold on the eighth -day she died and I recovered from my disease. Moreover at one time the -god appeared to me in no dream but in a vision, having three heads, and -his body wreathed in flames; and at another time not Asclepius only but -Athene herself also appeared to me and held converse with me. A sweet -odor exhaled from the ægis of the goddess and she bore the shape of -the statue of Phidias. My nurse and two other friends, who happened to -be sitting by my couch, stared and were astonished, and at first they -deemed me to be beside myself; but presently they also understood the -discourse and were aware of the divine presence.” - -While Oneirocritus was saying these words, his eyes kindled and his -voice trembled, and he seemed ready to weep for joy and gratefulness; -and there was not one present except the Epicurean who was not somewhat -moved to sympathy. But after a pause Artemidorus praised the priests of -Asclepius, saying that it was well known that they were wise physicians -and prescribed wise remedies, but that their cures might well be -believed to be according to nature. To which Oneirocritus replied with -exceeding vehemence: “Nay, but let any one consider how strange and -past all natural invention, yea, how contrary oftentimes to all the -rules of art are the prescriptions of the god, some being bidden to -swallow gypsum, others hemlock, others to strip naked and to bathe in -cold water, (and these so weak and puling that their own physician -durst not prescribe to them to bathe even in warm water) and assuredly, -when all this is considered and the great multitude of them that are -healed, beholding the sides of the temple all covered with the votive -tablets of them that have given thanks for their recovery, surely the -veriest atheist will cry out ‘Great is Asclepius, and holy is his -temple.’ Therefore, O most excellent Philemon, my counsel is that you -also, despising all other waters, whether they be of Cydnus, or Peneus, -or Hierapolis should resort to the sacred well in Pergamus; and, if you -do this and the god so will, you shall assuredly return healed of your -disease.” - -To this the greater part of those present gave assent. Only -Artemidorus, when mention was made of the votive tablets of those that -had recovered, whispered to me: “But where, O Onesimus, are the votive -tablets of those that have not recovered? Or perchance the temple could -not find room for so many?” And when Oneirocritus had departed, he did -not conceal his judgment that of the things that he had related, some -were according to nature, but others only the dreams and imaginations -of one that was scarce master of himself. But the rest were entirely -against the Epicurean and on the side of Oneirocritus. And so I found -it both then and afterwards in most places whereof I had experience, -not only in Asia but also in Greece and Italy: those that believed in -the gods were many; and those that believed not were men of culture and -learning, but very few. And with the multitude in some places to be an -Epicurean or an Atheist (for it was all one with the common people) -was deemed a crime sufficient to bring down the wrath of the gods in -shipwreck, famine, pestilence, or earthquake. The magistrates also -everywhere dissembled, even though they were atheists; and they not -only offered sacrifice and kept holidays, but also of their own free -will, and at their own cost, they built and repaired temples, and set -up statues to gods in whom they disbelieved, esteeming this kind of -dissimulation to be a sort of piety. But as for myself at this time, I -was in a strait between two opinions; for on the one hand I had begun -to despise the excessive and unreasonable superstitions of Philemon, -but on the other hand while I respected Artemidorus as an honorable man -and a seeker after truth, I shrank from his philosophy as void of hope -and happiness. So with my mind I inclined towards Artemidorus, but with -my heart not indeed towards Philemon as he now was, but as he had been; -and I believed in the gods with my wishes, but I disbelieved in them -with my reason and understanding. - - -§ 5. HOW I ACCOMPANIED PHILEMON TO PERGAMUS. - -On the morrow Artemidorus came again and would have dissuaded Philemon -from going to Pergamus, maintaining more fully than before that he had -spoken with many to whom the god had revealed prescriptions and that -there was nothing divine in them: “for to some,” said he, “being of a -melancholy temperament the god prescribes the hearing of odes, hymns -and other music, or sometimes even farces; to others riding on horses; -to others bathing in cold water; to others walking or leaping; to -others frequent rubbing and careful diet; thus the god gives in each -case wise and exact prescriptions such as a skilful physician would -use; but in all these, and the cures at issue, there is nothing of the -power of a god.” Philemon listened patiently enough, but replied (not -without sense as it appeared to me) that if this were so, or were not -so, in either case one of two good results might be expected; for if -it were a god that prescribed, then he should receive benefit from a -god’s prescriptions, but if it were not a god, but only the priests, -even then he should have the prescriptions of physicians so skilful -that they obtained the praises of Artemidorus and were esteemed by -the multitude to have the wisdom of a god. So it was settled that to -Pergamus we should go, and in the autumn of that year we came thither. -There was much in the place to delight a youth such as I was then; -first the town itself fenced in on two sides by rushing streams and -on the north side by rocks scarcely to be scaled; also the stately -buildings and especially the library; and as I had the charge of -Philemon’s books I took pleasure in learning here the art of preparing -parchments and smoothing and adorning them; for the place is very full -of transcribers of books and the banks of the river (which is called -Selinus) are covered with the shops of those who tan skins and prepare -them for the use of booksellers. Thus passed seven days, pleasantly -enough; and all this time I saw not Philemon, for he spent almost every -hour apart from his friends in the temple, engaged in processions and -purifications and the like. - -But on the eighth day he came to me with a cheerful countenance saying -that after he had thrice gone in the sacred processions, and had daily -heard solemn music and been present at the thanksgivings of those -who each day had departed whole from the temple, a sweet sleep had -fallen upon him wherein he had seen a vision, namely, a chasm round -and not very large, about five or six cubits in diameter, and himself -on the point of going down into it, and behold, one prevented him and -went down in his stead. When he recounted the vision to the priests, -they bade him be of good cheer, saying that the interpretation of the -dream was this, that he himself should not die nor go down to Hades -(which was signified by the round pit) but that he should recover and -some other should die in his place; and for the rest they bade him -bathe daily in cold water, and walk often and hear cheerful music and -abstain from overmuch study. So we returned to Colossæ with lightened -hearts; and already Philemon began to shake off his melancholy and to -recover apace. But in the second month after we were come back, Apphia -fell sick and was nigh unto death. And hereupon Philemon’s distemper -returned on him worse than before; and as his wife became better, he -became worse, insomuch that he began to despair of his life. Then -Oneirocritus of Ephesus came a second time to visit him; and he, when -he had heard the account of Philemon’s vision, how he had seen a round -chasm and one descending into it, affirmed that the meaning of the -god was that Philemon should go to the cave of Trophonius in Lebadea -in Greece, where there is even such a chasm, the same in shape and -dimensions also, and men go down to it to learn things to come, and -this, he said, was without doubt the intention of the vision; but the -ministers of the temple had interpreted it amiss. Now therefore nothing -would serve but we must needs go to Lebadea. - - -§ 6. HOW I WENT DOWN INTO THE CAVE OF TROPHONIUS. - -As soon as the season of the year came round for a sea voyage, we -sailed across to Athens, and thence to Lebadea, where we were to make -ready for descending beneath the earth. When the day approached, -Philemon was advised by some of his friends (and also by the ministers -of the god) not himself to go down, because of his age and infirmities, -lest the suddenness of some voice or apparition in the darkness beneath -the earth, should affright him and drive him out of his wits or even -slay him outright. For although no one that had at any time consulted -the oracle had ever suffered anything fatal (save only one Macedonian -of the body-guard of Antigonus who had descended for sacrilegious -purpose, and in despite of the sacred ministers, with intent to seek -for hid treasure, and he had been cast forth dead by some other passage -and not by the way he went down) yet did all, whether strangers or -natives, look upon the descent as a matter of some peril not to be -lightly taken in hand. So when I perceived that Philemon desired me to -go down in his place but would not urge nor so much as ask me, lest -I should think myself enforced to consent, I willingly adventured to -descend. - -But I found it was no such short and simple matter as I had supposed. -For on presenting my petition to the priests I was caused to wait -many days, first of all in a kind of House of Purification, which -was dedicated to Good Fortune, and during all these days I offered -up several sacrifices, not only to Trophonius, and to his children, -but also to Apollo and to Cronus, and to Zeus the King, and to Hera -the Driver of Chariots, and to Demeter called Europa; and even when -all these sacrifices had been inspected by the priests and pronounced -propitious, yet my good fortune must needs still depend upon one last -sacrifice of all. This was to be a ram offered on the last night, -whose blood was caused to flow into a trench while invocation was made -to Agamedes; which, if it had been unpropitious, would have made all -the other sacrifices of no effect, and all my master’s money and my -pains would have been spent for naught. Although I was in no humor -for scoffing at that time, yet on that last evening, while I awaited -the report concerning the entrails, I could not but marvel that any -god should desire mortals to approach him by paths so costly and so -tedious. For had I been a poor man, I had long ago spent all and more -than all my substance in the sacrifices which I had offered, and the -purifications I had undergone, and the fees I had paid to the ministers -of the god. During the period of purification I had abstained from warm -baths, and had bathed only in the cold waters of the stream called -Hercyna; but on the last night of all, I was bathed with a special -solemnity in the same stream by two priests called Hermæ. Then I was -made to drink of two fountains flowing forth, one on either hand, -whereof the former was called the fountain of Forgetfulness, the other -the fountain of Remembrance. All this was done, they told me, that I -might forget the past and remember the future and in particular the -response of the god. Last of all they took out of a veil a certain -very ancient image of the god, said to have been wrought by Dædalus; -and on this they bade me look very reverently and intently even till -my eyes were weary. This done, I was clad in a white linen tunic, -curiously girt round with garlands, and led towards the cavern. - -This was a pit, round at the top, but inside in shape not so much like -a cylinder as rather a cone whereof the summit has been cut off; for -the base was somewhat larger than the opening, the circumference at the -top being about a score of cubits, and the depth, as I should judge, -fifteen cubits; but of the circumference at the bottom I cannot speak -exactly. The way to go down into the pit was by a ladder. Before I -went down the priest told me that when I had touched the bottom I was -to feel about for two small round holes in the side, a handbreadth -or so from the bottom and near the foot of the ladder, each large -enough to hold the foot and the lower part of the leg. Laying myself -on my back I was to place my feet in these two holes, “and thereon,” -said the priest, “though the openings be never so small, yet through -these will the god draw inwards the whole of your body, as with the -irresistible force of some whirlpool, and then in an inner recess, if -he be so pleased, he will hold converse with you either by voice or by -apparition, or perchance by both. But be of good cheer, bearing in mind -that, except that sacrilegious Macedonian of whom I spoke to you, there -was never any one yet that was harmed by the god.” - -When I lay down, and the lights above had been taken away, my mind -was all astir, not dizzy nor faint, nor disposed to torpor, but more -active than my wont, tossing a multitude of thoughts to this side and -that, neither believing nor disbelieving in the god. Then it came into -my thoughts that Artemidorus had explained the wondrous pool of Cybele, -fatal to cattle, by saying that some kind of creeping vapors adhered to -the surface of the water, and he bade me take note at Lebadea, whether -any kind of vapor could be seen or felt in the pit. So I drew a long -breath or two but could neither feel aught nor taste aught, save only -that my mind seemed still busier than before, tossing and retossing -thoughts without end. Next, falling on a different course of thinking, -I considered with myself whether perchance I was playing a sacrilegious -part in thus coming into the midst of the god’s mysteries in order to -spy them out and reveal them to Artemidorus; and I resolved that I -would submit myself to the god and think only of the image of Dædalus, -even as the priest had bidden me. Now all this takes indeed some time -to set down, but to think the thoughts needed scarce a moment, and -countless other fancies and imaginations and resolutions passed through -my mind; but the last determination of all was that I would rebel -against the god and not suffer myself to be drawn through the crevices; -and scarce had I conceived this rebellious fancy, when lo, my chest -began to heave and my heart to beat more and more violently, and I felt -the throbbing of the veins in my temples; and then whether my body was -indeed carried into an inner recess, or whether my spirit alone was -carried, being separated from the body, or whatever else happened, I -know not for certain; but there was as it were the clapping-to of a -great door shut with a loud jar, parting me off from all things, and -then a singing in mine ears, and a bright light that grew brighter, and -then methought I lay as it were living, and yet beyond life, and not -able to move hand or foot, yet able to think and hear; and there was -a voice from the depths of the cave in the Bœotian dialect “Philemon -must go first”; and presently I felt myself drawn upwards and heard -the voices of the priests saying that “the man will soon come to -himself,” and behold I was being carried to a throne called the throne -of Recollection; whereon they placed me and straightway questioned -me concerning the things that I had seen or heard while I was still -staring and groping about me like one distraught. When I had made reply -according to my ability, they wrote down my words on a tablet and gave -me back to my friends who led me away, being still unable to guide -myself and ignorant both of myself and them. But not many minutes had -passed before I recovered my mind; and then a spirit of lightness and -mirth possessed me, insomuch that I laughed loud and long and this -without cause, and could not restrain myself from laughing; but when I -was ashamed thereat and even Philemon was fain to rebuke me, one of the -priests that stood by, said that there was no cause either for my shame -or for his rebuke, for laughter after this fashion was ever wont to -seize those with whom Trophonius had held converse. - - -§ 7. HOW ARTEMIDORUS SPOKE AGAINST THE BELIEF IN GODS. - -That I had received a vision none doubted; but concerning the -meaning of the vision there was much dispute. For the priests of -Trophonius (though it was not their special duty to interpret the -visions vouchsafed by the god, but only to prepare the way for them -by introducing those that desired to consult the god) interpreted the -words of the voice and the shutting of the gates as meaning evil for my -master, namely, that he should enter Hades first, and that the gates -should then be shut, so that I should not follow him till afterwards. -But I thought, and so did some others, friends of my master that were -with us, that the meaning rather was, that Philemon should enter into -happiness first, but that I should be shut out; and even now methinks -that was the truer interpretation; for Philemon indeed entered first -into the Kingdom of Light, and I followed after. Notwithstanding at -this time, between these two interpretations, we knew not what to -think; and my master returned to Colossæ even more melancholy than -before. Artemidorus said, scoffing, that we had a goodly time with -the gods, only that they were slow of speech or fond of circuits; for -Oneirocritus had sent us to Asclepius, and behold, that god had given -us a dream but not the interpretation of the dream; and afterwards we -had gone to Trophonius, and he had given us a vision, and an oracle in -broad Bœotian to be the interpretation of the dream; and now nothing -remained but we should go to Delphi to obtain some oracle that might -serve as the interpretation of the dream; or last of all, if the son -of Zeus should answer, like the rest, doubtfully and darkly, then must -we go to Zeus himself in Dodona that the Father might enlighten for us -whatever the Son might have left too obscure. I was not greatly moved -by the gibes of Artemidorus; for the vision that I had seen, or seemed -to have seen, weighed with me more than his mockery; nor did I then -believe the word of the Epicurean, who constantly affirmed that the fit -which had befallen me had arisen from the vapor of the cave, aided by -the trickery of the priests and the force of imagination. But another -scruple (so the Lord willed it) troubled me much more, coming into -my mind again and again; I mean that all these rites and ceremonies, -purifications, sacrifices, and the like were only possible for the -rich, not for the poor; wherefore the religion that required these -things was for the few and for the free-born and not for the many, and -the miserable and the oppressed. - -Yet can I not deny that Artemidorus also had a great share in loosening -me by degrees from the worship of false gods. For as Philemon grew -more and more melancholy, and I may almost say morose, he shunned all -company and mine with the rest, and so left Artemidorus and myself to -hold discourse together. At such times, when our speech naturally fell -on the metamorphosis (for we could not call it otherwise) of my master, -Artemidorus would speak at great length concerning the miseries of -religion, and how great evils it had wrought on mankind, leading them -to wicked sacrifices, and orgies, and to self-torturings and agonies -of soul, and all to no purpose; and how much more beautiful it was -to believe that all the universe is bound together by one fixed and -unchangeable order which gives life and decay to all things according -to law. And oftentimes he quoted to me the verses of the Latin poet -Lucretius, praising those who with a discerning eye can look upon all -apparent wonders in heaven and earth, perceiving that there is a cause -of each. When I alleged on the other side such wonders as Philemon had -spoken of, as being abundant in our own land—the burning mountains, -hot wells, fatal vapors, and rivers and cataracts that changed into -stone,—concerning all these he had causes and explanations to set -forth, as also concerning the thunder and the lightning and many -other supernatural things; and when he perceived that some of his -explanations convinced me, then he would always add that there was no -place left for the gods in the Universe, but that when men had learnt -entirely to give up all thought of gods and Elysium and Tartarus, and -had attained to seek and expect happiness in naught save a life of -virtue upon earth, then all things would go well with us on earth, or -at least much better than at present. - -Now as for the immortality of the soul and the life beyond the grave, -to these things I adhered, mainly because I loved to think of Chrestus -as still existing; and as touching the existence of a god also, -Artemidorus himself could not make it clear to me how the beginnings of -the world came to pass without some Mind; so that as to these matters, -though I was somewhat moved by him, I was not greatly shaken. But as -for the myths and fables of the wondrous deeds and transformations of -the gods he quite overthrew all my faith in any such things; urging -that the order of the world testified against them, and that our often -experience of the invention and refutation of like marvels showed -that they were necessary for the vacant truth-contemning minds of the -multitude, but none the less false and to be discarded by the seekers -after truth. - -Even to this day do I call to mind the time and place of that -particular discourse of Artemidorus which most moved me. We were -walking near the city of Hierapolis (which lies close upon Colossæ) -amid the hills covered with the snow-like marble made out of water, -whereof I wrote above, and I had taken him to see some of the vaporous -springs which Philemon had shown me, inferring from such wonders the -existence of the gods. Then Artemidorus spoke his mind to me freely, -after his cynical manner, concerning these and other so called -metamorphoses and miracles. For after he had with very great clearness -and not a little cogency of words and reasons set forth his theory -concerning the marble cataracts, finding me obstinate against his -conclusion that all things are according to order and that all the -stories of the metamorphoses are false, he suddenly changed his humor -and said mirthfully, “But come now, most devout of mankind, lest -perchance I should seem to you unfair, pressing unduly the argument on -the one side but neglecting what might be said on the other side, see, -I will take the part of Socrates and will maintain the truth of the -ancient stories. At Philemon’s supper last night, you heard how stoutly -the pious Nicostratus supported our most excellent host in affirming -that it was possible that the loving Halcyone was translated into the -sea-bird of that name, which is said ever to mourn for her husband. -Now mark how far inferior is the devout Nicostratus to the more devout -Artemidorus.” Then, adjusting his cloak and speaking in a pompous -fashion with a sonorous voice after the manner of some philosophers of -our acquaintance, “Alas,” he said, “blind creatures that we mortals -are! Alas, purblind judges of the possible and impossible! For we, -deluded ones, pronounce according to the ignorant and dull abilities of -faithless men. And therefore many things, in themselves easy, seem to -us difficult, and many things in themselves attainable seem to us not -to be attained. And this befalls us sometimes through our inexperience, -sometimes through the infancy of our minds. For, as compared with the -First Cause of all, every man, be he never so old, is but a child; and -human life, when compared with eternity, is but a childhood’s span. -Who therefore shall decide what is likely? For which, think you is the -harder or the more unlikely? To raise a stillness out of a blustering -tempest, and to spread a cloudless sky over the whole of Europe and -of Asia, or to change the shape of one woman into the form of a bird? -We see even children every day shape distinct forms and figures from -wax and clay. Then certainly God, who is too excellent in greatness -and wisdom to be brought into comparison with the wisest of human -beings, can effect more wonderful actions than these which are easy -and familiar. Nature, we see, finding in a comb of wax a shapeless -worm without legs or feathers, bestows on it wings and feet, and -enamelling it with great diversity of fair colors produceth a bee, -the wise artificer of divine honey! Seeing therefore this marvellous -transformation, why doubt we of thy lesser wonder, O Halcyone, most -dutiful of birds? Nay, but from henceforth I will not cease to scoff -at the folly of poor puny mortals, who can neither comprehend great -matters nor small, but doubt of most things, even of those which -concern ourselves, and yet dare to deny the power of the immortal gods -to transform halcyons or aught else. And for my part, even as the fame -of the fable hath been conveyed to me from my ancestors, so will I -extol the praise of thy songs, O thou bird of mourning, conveying it -to my children and to their posterity after them; nor will I cease to -repeat the story of thy virtuous love for thy husband, thy constancy -and thy patience, to my wives Xantippe and Myrto.” - -Then, putting aside all mirth, “Do you not see, my dear Onesimus,” said -he, “that, upon such reasoning as this, any impostor can palm off -any portent upon the credulity of mankind. Nay, so eagerly does the -multitude seek after portents that they will oftentimes refuse to pay -homage even to the truth, unless it come accompanied with portents: -and indeed such is the nature of our Phrygians in this region (and the -Paphlagonians are no better) that if a juggler will but play his tricks -before them, taking with him a player on the flute or tambourine or -cymbals, straightway they will gape upon him as on a messenger from -heaven, and believe as he instructs and do as he commands. But it is -not the part of a philosopher, my dear friend, to accept falsehoods -through laziness, or credulity, or enthusiasm, but rather to esteem -sobriety and incredulity to be the very sinews of the soul, remembering -the words of him who said, ‘I love Socrates well and Plato well, but -Truth best of all.’ And surely, if there be a god indeed, as you and -your philosophers will have it, and this god a good god, then to such -a god that man must be pleasing who most honors truth; but the man who -serves falsehood must be unpleasing, whether folly or knavery be the -cause of such a servitude.” - -His words moved me not a little; for I seemed forced at least to this -conclusion that whether there were an Elysium or not, whether gods or -no gods, in any case truth must needs be better than falsehood; and -when he spoke of falsehood as a “servitude” his words galled me all -the more because I was a slave; and I confessed in my heart that I had -been acting slavishly in resolving to believe what was pleasant, merely -because it was pleasant, and without much regard to the truth of it. So -I vowed within myself that howsoever Philemon might enforce my limbs to -his service, he should not constrain my mind to this or that opinion -contrary to what I believed to be the truth; for though my body might -be the body of a slave, in my mind and thoughts I would be free. - - -§ 8. HOW I JOURNEYED WITH PHILEMON TO ANTIOCH IN SYRIA. - -Now began my old fit of doubt and trouble and moroseness to return -upon me. I had long misliked the excessive and, as it seemed to me, -pusillanimous superstition of Philemon; and the more because, although -he spared no pains nor cost in resorting to oracles and practising new -superstitions, he had not yet bethought himself of his promise that he -would emancipate me. Lately also he had built for himself a tomb at -a very great expense, saying that it was unreasonable to prepare for -oneself a sumptuous house wherein we should spend threescore years at -the most, and yet to take no thought of that other abode wherein a man -needs spend all his time hereafter for many years. But while he made -this so costly and careful provision for his bones, he made none for -his family nor for his slaves; for it was known that he had some months -since destroyed his former will and he had not as yet made another; so -that both I and all the rest of the household were in danger to be sold -to we knew not what master, if anything evil should suddenly befall -Philemon. Yet when Artemidorus urged him to the making of a will, he -resented it as if it were done upon some expectation of his death. For -at times, in his melancholy, he came to such a point of suspicion as -to imagine that all men, even his household, were set against him and -wished to murder him. So I began to rebel once more against the worship -of the gods, partly (as before) because it seemed to be a religion -for the rich and not for the poor, but partly also because it seemed -possible to be religious and yet to be swallowed up with thoughts of -self, having no regard unto others. Notwithstanding I gave not up as -yet all belief in divine things; but I became a seeker after some -religion which should afford redemption not for the few but for the -many. - -Now it chanced that one Eriopolus, a wool-merchant of Antioch in Syria, -coming to Colossæ about this time to buy wool, and finding Philemon -well-nigh despaired of, spoke to him concerning a certain sect of -the Jews who, said he, were marvellously skilled in exorcising evil -spirits and in the healing of certain diseases, adding, however, that -not all the Jews possessed this power, but only those who worshipped a -certain Chrestus or Christus, in whose name they adjured the demons. -Then another, a dyer from Ephesus, confirmed his report, saying that -the Jews which worship not this Christus, persecute the others, calling -them “magicians;” and, said he, “not many weeks ago, at Ephesus, when -some of the Jews which worship not Christus, had assayed to drive out -evil spirits in this name, the man that was possessed leaped upon them, -and overcame them, and drove them away grievously wounded.” “By what -name, then,” asked my master, “are these Jewish magicians known?” “At -first,” replied Eriopolus, “they were called Nazarenes or Galileans, -but, of late, they go by the name of Christians (so at least the common -people call them), and there are certain of them scattered up and down -in several cities of Asia, and one of more than common note among them, -Paulus by name, is at this time tarrying at Ephesus. But for the most -part they congregate now in Antioch, although, as I have heard, the -root and origin of the sect is at Jerusalem, the chief city of Judæa.” - -Hearing this my master determined to journey to Antioch to make inquiry -of this new sect; and Artemidorus also himself now encouraged him in -his purpose, judging that anything was better than thus to remain -at home brooding over his ill-health and imagining evil. Apphia also -assented. So in the spring of that year (it was the second year of the -Emperor Nero, and I was at that time in the twenty-first year of my -age) we made ready for our journey. Though I loved to see new sights -and faces, after the manner of youth, I was nevertheless loth to go -on so superstitious an errand; and besides, I despised the Jews, so -far as I knew them, as being a gain-loving people, full of pernicious -superstitions, and so inhospitable as not even to eat with strangers. -However, I would not willingly have suffered Philemon in his melancholy -to go alone, even had I been his friend and not his slave. When we -were to set forth, Artemidorus bade me write to him, as often as I had -occasion, concerning the Jews at Antioch, and especially concerning -this new sect; “for,” said he, “to those who have taken their stand -upon the hill of Truth, it is sweet to look down upon the wanderings -of them that stray in error, wherefore I ever take pleasure in the -hearing of some new superstition or error among men.” So I promised -that I would send him letters as often as messengers went to Asia from -Philemon. - -Our journey was first by land to Ephesus through a very fertile -country; and thence by sea to Seleucia, a city which lies at the mouth -of the river Orontes, and it is as it were the harbor of Antioch; which -lies higher up the river, about forty miles by reason of the wanderings -of the stream, but by the road distant no more than a score of miles -or less. If I admired the country between Colossæ and Ephesus, the -fruitfulness of the soil, the greatness of the mountains, and the -beauty of Ephesus itself and the far-famed temple of Ephesian Artemis, -much more did I admire the city of Antioch, which is the third city of -the empire for greatness, coming next after Rome and Alexandria; and -it lies along the river Orontes, for the space of four or five miles, -stretching between the clear waters of the river and the high mountain -called Silpius, surrounded by a wall not less than five and thirty -cubits high and ten cubits in thickness. Being very spacious and indeed -equal to three or four large cities in amplitude, it is divided into -four wards or demes; and it has royal streets, built by kings desiring -to do favor to the citizens of so goodly a city, and called after the -names of the sovereigns that built them, namely, the street of Herod, -the street of Seleucus, and others. Through the midst there runs a -broad street adorned with four ranks of columns forming two covered -colonnades with a wide road between, and along the whole street (which -is more than thirty-six furlongs in length) there are statues and busts -beautifully wrought of white marble. Greek names have been given to -all the region round about, such as Pieria, Peneus, Tempe, Castalia, -insomuch that to hear the names of the villages one might fancy oneself -in the haunts of the Muses; and not two hours distant from the city -there lies a fair large garden or _paradise_ (as the people in these -parts call it) Daphne by name, which the citizens of Antioch often -frequent, and it is full of all manner of flowers and goodly trees and -watered with a great abundance of streams, and noted for the worship -of Adonis. Such and so full of all manner of delight was the place -in which I now found myself, a city no less populous than spacious -(for it numbered as many as five hundred thousand souls) and no less -full of mirth than of beauty; for the people of Antioch are known -throughout the world for their gayety. Here therefore I laid aside the -austerity of my recent thoughts, and forgetting questions of religion -and philosophy I disposed myself to be merry with the multitude of -those who were making merry around me, so far at least as I could be -permitted to do so by the duty of constant attendance on Philemon; -and, if I had had my own desire, I should never have set foot in any -synagogue of Jews or Christian. - -But blessed be thou, O Guide of the misguided, who didst not suffer me -for ever to stray in the paths of false pleasure and in the ways which -lead to delusion, but in due course thou didst bring me to the door of -thy fold; and though I stumbled at the threshold, yet didst thou not -suffer me to fall for ever, but didst still uphold me and step by step -didst turn me back again to the pastures of eternal peace. - - - THE END OF THE SECOND BOOK. - - - - - THE THIRD BOOK. - - -§ 1. OF MY FIRST THOUGHTS CONCERNING THE CHRISTIANS. - -I am now to describe how I first came to the knowledge of the brethren -in Antioch, though I attained not yet to the truth. For I stumbled at -questions of philosophy and of tradition, and therefore I entered not -into the fold of Christ. But the main reason for my failure was (as I -now think), first, that I came not in faith, and secondly that I came -not to Christ and the teaching of Christ himself, but rather to a sort -of doubtful disputations about Christ, which, whether a man believe or -disbelieve in them, do not contain the revelation of the Lord Jesus. - -Concerning this part of my life I am in a strait what to set down -and what to pass over. For if I should endeavor to call to mind and -repeat all the evil things that, in the days of my ignorance, I said -and thought about the Saints, then I fear lest I should seem profane -and almost blasphemous, thus a second time reviling the Lord Jesus in -speaking evil of his church. But if on the other hand I gloss over the -truth, blanching and extenuating my error and presumptuousness, then -I seem to be dealing falsely and hypocritically, making myself to be -better than I was, instead of magnifying the mercies of the Lord shown -forth upon one that was perverse and obstinate in error. In this -perplexity having chanced to light upon certain letters which I sent -at this time to Artemidorus by his request (but he, long afterwards, -not many days before his death, delivered them to me and bade me -keep them), these same letters (which till of late I had altogether -forgotten) it now seems good to me to set down faithfully word for -word, neither altering nor extenuating anything. The first letter shows -how I was unwilling at the beginning to go into the synagogue, and what -slanders the common people falsely reported about the brethren, which -I in my folly supposed at that time to be true. The next (after the -reply of Artemidorus rebuking me for my proneness to believe the rumors -of the common people) shows how I went for the first time into the -congregation of the faithful, and how the Lord began even at that time -to draw me towards himself. - - - “ONESIMUS TO ARTEMIDORUS, HEALTH. - -“Concerning Antioch and all the pleasures of this delightful city I -wrote to you in my former letter; but whereas you marvel because I have -as yet written nothing touching the Jews; you must know that up to this -time we have found no occasion to be present at their worship. For we -find that there is a greater discord than we had supposed between this -new sect of the Jews and the rest, insomuch that the latter will scarce -own the new sect to be Jews, nor do they frequent the same temples nor -practice the same kind of worship. Hence it happens that these new -Jews, out of fear to be persecuted, do all things in secret, having -no public processions nor sacrifices, and allowing none to see the -statue of their god (if indeed any of the Jews have any god at all) -and celebrating their mysteries in great privacy. However, all the -philosophers with whom I have spoken, as well as the men of rank in the -city (such as are among Philemon’s acquaintance), agree that it is a -vile and execrable superstition, which would fain subvert all laws and -all the dignity and peace of the empire. It is also commonly reported -that none are admitted to their sacred rites until they have committed -some monstrous crime; so that, whereas in other religions the priests -of the several mysteries say, ‘Let none approach but the pure,’ the -priests of this sect on the other hand say, ‘Whosoever is a murderer, -whoso a thief, whoso an adulterer, let him draw near that he may be -initiated; for all such does our god invite.’ Likewise the common folk -say that at their sacred rites a most shameful sacrifice is made of a -little child, on whose flesh and blood these wretches feast as if they -were the choicest dainties, and also that brothers and sisters among -them commonly practice incest. But all this I write, not of my own -knowledge, but from the general report, which notwithstanding comes -from so many different witnesses, that I cannot doubt but it is mainly -true. However, I will write no more concerning these people till I have -somewhat to say of my own seeing or hearing. But for my part I could -be well pleased if the good Philemon would be persuaded not to seek -further into this superstition. - -“In my last letter I omitted, in so great a multitude of new things, to -make mention of a garden belonging to one Onias, a citizen here, which -contains not only many goodly flowers, but also runlets and fountains -of water quaintly devised, and many apes and peacocks for show and for -amusement, and above all several parrots, of which one has been so -excellently trained to speak, that it surpasses by far any starling or -any other talking bird that I have ever heard before; and the common -people say it is possessed. But even you would marvel to see with what -aptness and semblance of understanding it collects and most seasonably -utters the sayings of those around it, reminding me not a little of the -saying which I have often heard from your lips that the reason of some -inferior animals borders upon the reason of man himself. Farewell.” - - - “ARTEMIDORUS TO ONESIMUS, HEALTH. - -“Whereas you write that you have resolved to make no further mention -of these innovating Jews until you find out something of your own -knowledge concerning them, more weighty than such old wives’ fables as -are reported by the common rabble, by lazy philosophers, and by pompous -town-councillors, all of them indifferent to truth and accuracy, so I -beseech you for the future to carry out this resolution; for, believe -me, knowledge is not to be thus cheaply and painlessly acquired without -judgment and labor. But I hope that before very long you may have -discovered something certain of this sect, no less worthy of reporting -than your experiences of the parrot of Onias.” - - -§ 2. OF THE DOCTRINE OF THE CHRISTIANS. - - -“ONESIMUS TO ARTEMIDORUS, HEALTH. - -“Having been now twice present in their temple or synagogue I have much -to say of these Christians. - -“It happened that, about ten days ago, the friend with whom my master -lodges, introduced to us a certain merchant of Cyrene who had some -slight acquaintance with one Lucius, a man of Cyrene, and a notable -teacher among this sect. So by his means we were invited to be present -at their synagogue on a day when the uninitiated are called together, -as many as desire to make a trial of the new religion or to learn -the truth about it. When we were all assembled to the number of four -or five hundred, there stood up one Simeon, surnamed Niger, who -delivered a speech by no means so foolish as I had thought likely, and -it was to this effect: There was but one God, he said, who had made -no distinctions of nations, as Greeks, barbarians, Scythians and the -rest, but all men of one blood, intending them to be one brotherhood. -This God sent unto mankind signs and testimonies of his good will, -giving unto all nations the sun and moon and stars to be for signs and -seasons; moreover to the Jews he sent special messengers, or prophets, -to proclaim his will. But when, notwithstanding all these testimonies, -mankind still disobeyed the divine will, it seemed good to the superior -god to send down to them no longer a prophet or common messenger, but a -son, as if the time had arrived when they should no longer grope after -God, but apprehend the divine nature. - -“Then this Simeon went on to affirm that this son of god had verily -come into the world about threescore years ago, during the reign of -the Emperor Augustus, in the shape of a man, one Jesus (called also -the Nazarene, because he was of the city of Nazareth in the north of -Palestine), who had proclaimed a Gospel or Good News, namely, that God -is the Father of men, not merely their Maker, but their Father, loving -all men as parents love their children. Moreover the Son had manifested -the Father’s nature by many works, especially by healing the souls of -men, not only taking away sins, but also giving unto his disciples the -power to take away sins. In a word the Son had done for the Father, if -one might trust Simeon, much the same deeds as Apollo is said to have -done in early times for Zeus, introducing into the world purifications -of the soul. Then also (quoting, as I was told, from some of the -ancient books of the Jews) Simeon declared that this Jesus of Nazareth -was the Redeemer of whom those books had prophesied; for, said he, ‘to -them that sat in darkness Jesus hath shown forth the light of truth, -he hath opened the eyes of them that were blinded by sin and ignorance -and caused those whose souls were maimed and were crippled with vice to -walk straight in the paths of virtue, and he hath raised up them that -were dead in sin.’ - -“Now followed a marvellous paradox, or rather what our friend Evagoras -the rhetorician would call a _bathos_. For it was actually confessed -before us all by this same Simeon that this son of god, who had -wrought all these marvellous works, was slain in the sixteenth year of -the Emperor Tiberius, and this, not in battle nor in a tumult, but -by command of the governor Pontius Pilatus, dying the death of the -vilest criminal, being actually crucified! And, not content with this -ignominy, they confess also that he was most shamefully insulted and -scourged before his death, and that he was rescued neither from insult -nor from death by the superior god whom they call the Father. But to -compensate for all these disgraces, the speaker affirmed in the first -place that this death constituted some kind of sacrifice or expiation, -wherein this Christus played at once the part of priest and victim, -offering himself up for the sins of the whole world (he having been no -unwilling sacrifice but having surrendered himself to death and having -indeed predicted his own death as a prophet); and in the second place, -as the crowning marvel of all, he affirmed that the superior god had -raised up the inferior, that is the Son, after the latter had lain -for several days in the tomb, insomuch that, long after his death, he -appeared to many of his disciples, of whom some are still living as -witnesses. - -“‘Nursery tales’—replies my wise preceptor, nor do I say otherwise. But -what filled me with astonishment, almost more than was fitting, was to -note the gravity, earnestness and sobriety and yet at the same time -the enthusiasm wherewith Simeon delivered himself, especially when he -bore witness to the rising again of Christus (for by this name Jesus is -commonly known among them); speaking as if at that very moment he were -standing in the presence of him that was risen from the dead, and yet -enjoining chastity, truthfulness, honesty, and all other virtue, with -such a calmness that not a few of those present, and Philemon among the -rest, were well-nigh carried away with the force of the man’s belief, -and themselves persuaded to believe the like. Nor could I altogether -marvel; for it was not possible to suppose that the man was a knave or -cheat; yet neither did he appear to be a madman, and certainly he spake -not as a fool. - -“But I omit too long the main matter for which Philemon came hither, -the healing of diseases. Concerning this, Simeon said little; rather -taking it for granted, as I judged, than arguing of it or dwelling -upon it at any length. But he said that signs had been wrought both -by Christus and by his disciples, in the casting out of devils and in -the healing of sickness; and he appealed to some of those present, as -if they knew this of their own knowledge. Afterwards I spoke with many -of them on this matter. Almost all told me that they knew others who -had been healed of divers diseases, and some few (not more than three) -affirmed that they themselves had been healed of palsy, two of them by -one Paulus, of whom I made mention above, and the other by this same -Simeon. Of the rest whom they averred to have been healed, some were -said to have been healed by Paulus, others by one Petrus, a man of -great repute among them, others by this Simeon and not a few by one -Philippus, who is even now (as they tell me) sojourning in Hierapolis. -Of these sick folk some have been wholly healed and immediately; others -partly and only by degrees; but for the most part more completely and -suddenly than any cures wrought by Asclepius. The diseases are mostly -palsies (which abound here) and also fevers, and partial dumbness -or lameness, and the more severe kind of ophthalmia; but the most -common is that kind of insanity which by the common people is termed -‘possession.’ - -“Of this latter kind one instance I myself witnessed on the very day -on which I heard Simeon thus discourse; and it was wrought by Simeon -himself in the synagogue. For after he had made an end of the first -part of his discourse, he began to call upon all the people to repent, -saying that the superior god whom he named the Father, would speedily -judge all the world in righteousness, punishing the bad and rewarding -the good, and in that day the Son,—namely, that very Christus whom -Pontius had crucified,—should come again with great glory. Hereon one -cried out in the assembly after the manner of demented people, saying, -‘Avaunt! Away! Away from me!’ adding loud exclamations against the -name of Jesus. Simeon forthwith ceased from speaking, and looking very -intently on the man’s countenance caused him to be brought near, and -stretching out his hand as with authority in a loud voice adjured I -know not what evil spirit to go forth from the man. The demented man -immediately fell to the ground as one dead; but Simeon took him by the -hand, and raised him up and restored him to his friends; and he went -forth from the building delivered from his disease. - -“The man happened to be the brother of our host’s door-keeper; and -his madness was confirmed to me by many witnesses, as being of long -continuance, yea, and I myself had seen him in a pitiable plight, -gibbering and gaping as one mad in our court-yard a full month before; -and our host himself (who is no friend to the Christians) constantly -affirmed that he had been mad for the space of at least fourteen years. -Wherefore thus much is certain and not to be denied, that a man who was -demented for fourteen years, up till the seventh day of this month, -is now on the fourteenth day of this month in his sound mind and to -all appearance likely to remain therein; and this has been wrought by -certain words uttered by this Simeon Niger. Now if this effect proceeds -from natural causes, as the great Epicurus would doubtless assert, the -causes (none the less) seem worthy to be sought out and examined. - -“When the madman was led forth delivered from his disease, I had -much ado to prevent the worthy Philemon from standing up publicly -and praying that he also might be initiated into the sacred rites of -this new religion by means of purification with water; which they -practice not many times, as with us, but once for all, and with more -than usual solemnity; and I suppose that Christus himself instituted -this purification; at all events no one is admitted without it. But -I besought the excellent man not to do so rash a thing with such -precipitate haste, and at least to wait till he should have discovered -whether those who are initiated into the Christian rites, are also -to submit themselves to the whole of the law which the more ancient -religion of the Jews enjoins upon that nation. For the time I succeeded -and kept him from his purpose. But I could wish that Archippus or -Apphia were here present with him, and I not alone. For I greatly fear -that, if he be so violently moved a second time, I may no longer be -able to restrain him. Concerning the second visit to the synagogue, -having many things to write, and the messenger of Philemon being -already on the point to depart, I must defer what I would further say -to another occasion. - -“One matter had almost slipped my memory; and it is perhaps hardly -worth setting down. Going this day to the garden of Adonis I saw the -youths and maidens passing in procession through the golden gate of -Daphne; and there calling to my mind other processions such as I had -seen in my youth (but this far surpassed them all) I remembered how I -was wont as a child to make comparisons between a certain Diosdotus, a -priest of Zeus of a goodly presence and lofty stature, and a certain -unknown wandering priest or juggler, mean of aspect, bald-headed and -hook-nosed, who in my presence had healed one that was lame and known -to have been lame for thirty years. This happened when I was a mere -child, scarcely (as I think) past my tenth year; but to-day it came -into my mind that both that wandering priest and this Simeon—albeit -differing greatly in countenance and appearance, Simeon being tall and -the other short or inclining to shortness—nevertheless agreed in this -one point, that they spoke of things invisible not only as if they saw -them, but also in such wise as to make others fancy that they saw them. -And, if I err not, that prophet also spoke, as did Simeon, concerning -a certain Son of God whom the superior God had sent into the world. -Wherefore I now conjecture that that same wandering prophet belonged to -no gods of the Greeks, but was, even as this Simeon, a Jew, and one of -this sect that believes in Christus. - -“One other matter also I omitted to mention, that this new religion -makes no distinction between those of different nations, nor between -rich and poor, slaves and free; for all that belong to the sect -are esteemed citizens of one nation, or rather, brothers of one -family; and certainly I noted in the synagogue that there were -observed no distinctions of wealth or rank; for whether a man were -a town-councillor or a water-carrier, it was all one; we all sat -together. Farewell.” - - -§ 3. HOW ARTEMIDORUS QUESTIONED ME FURTHER CONCERNING THE CHRISTIANS. - - -“ARTARTEMIDORUS TO ONESIMUS, HEALTH. - -“Your letter was acceptable to me, my dear Onesimus, because it -contained no longer mere hearsay concerning these Jews, but the things -that you yourself had seen and heard. Now you will do well to make -inquiry more particularly on the following points: 1st, Does this sect -of Jews, (or Christians if they are to be so called) possess any sacred -books? 2nd, As touching this son of the Divine Being, of whom you -speak, was he (according to their saying) begotten by the superior god -from some human mother; or came he into the world as the child of some -divine mother? or in what other way? For I assume, of course, that his -followers do not believe him to have been born of a human father. But -if he was also not born of a human mother, then what certainty is there -that he had human flesh and blood; and in that case, how could he be -subject to death? But perhaps they say that he did not really die? In -that case, however, he did not really rise from the dead; so that both -his death and life would seem to have been a make-believe, the death a -not dying, and the life a not existing; yet it is not easy to see why -even an inferior god should come into the world for the purpose of not -existing; 3d, Touching the wonderful works said to have been wrought -by this Christus, were they all acts of healing such as you describe? -Or were there not also some such tricks and portents as wizards and -enchanters and jugglers profess to perform, such as the breathing of -fire from the nostrils, and the changing of earth into bread, and of -water into blood, and the producing of sudden banquets and then causing -them to vanish again, and the summoning up of apparitions, and drawing -down the moon from the sky, and other such vulgar marvels? 4th, This -rising again of Christus from the grave, was it seen and attested by -enemies as well as by friends? And, if so, did the enemies turn to his -side, being convinced by the marvel? Or, if not by enemies, was it at -least seen (according to what the Christians themselves affirm) by -impartial witnesses? And did these, by reason of what they saw, believe -in him and follow him? And after his rising from the grave, did he eat -and drink and bathe and lecture and sleep as before? Or, if not, in -what respects was his manner of life changed, and in what guise did -he appear, and moving with what motion? Also if he was, as you say, -executed like a slave upon the cross, did his limbs manifest, to all -that saw him, the marks of his execution? Or did these scars appear to -some, but not to others? Lastly, forget not to inquire (for this is of -the greatest importance) whether any touched him, and also how he came -among his followers, after his rising again; whether by opening the -doors in the usual way and ascending stairs, or whether the doors being -shut, he shewed himself in the midst of his friends. My fifth and last -question is, what laws has this leader laid down for his followers? and -on this point I would have you inform me as fully and exactly as you -can. - -“Because I have asked you so many questions, my dear Onesimus, you will -probably infer (and you will not be wrong) that the subject attracts me -and that I set much value on your information: which indeed come to me -all the more seasonably because here, in this very neighborhood, these -Jews, or Christians, have been of late making no small stir; especially -at Ephesus, where that same Paulus of whom you speak, has been these -many months, openly teaching the philosophy of your Christus, and his -lectures, (or as some say his portents) have drawn away many pupils -to hear him, who also have accepted that purification by water which -gives admission to this sect. And from what I have heard I gather that -their philosophy—for religion it can scarce be called having no gods -except perchance one, nor scarce any rites or sacrifices, nor any -processions, nor feasts, nor holidays—after the manner of the doctrine -which is ever in the mouth of our young friend Epictetus, deals mainly -with the practice and not much with the theories and speculations of -life. For many that were before noted for thieves or drunkards or loose -livers are reported to have been turned from their swinish living by -Paulus, so as to live lives wellnigh worthy of philosophers. Moreover, -strange to relate, this magician, for so they call him, sets himself -against all magic in others; and many of his followers, turning from -their so-called magic arts, have brought their Ephesian charms and -their books of magic, yea, and even their lawful silver shrines of -Ephesian Artemis herself, to be burned or melted down. So great indeed -is the diminution of the purchase of the shrines that by this time -the silversmiths begin to cry out; and I heard but yesterday that -complaints are coming in from the graziers who fatten the victims for -the temples, that their business is diminished and like to slip away -from them altogether if this new superstition be not checked. - -“As to exorcism, you did not amiss to remind me that attested cases of -sudden healing are not to be put aside merely because the illiterate -multitude calls them by absurd names and explains them by absurd -causes; but perhaps I also shall not do amiss to remind you (surrounded -as you are by all manner of superstitious and credulous people) that -every such case is assuredly to be explained, if not by deceit and -fraud, then by some moving of the imagination (for imagination is a -powerful causer of many undreamed effects), or else by some other cause -or causes of which we may for the time be ignorant. - -“Take for example the following instance of one reported to have been -raised from the dead; which I myself have with great expense of time -and labor but recently searched out and for the truth of which I can -vouch. About a month ago our friend Nicostratus came to me—in that -state of frenzy which, as you know, is customary with him when he has -anything to relate which he cannot himself explain—saying that a -nobleman in some part of Phrygia or Cilicia had been raised from the -dead after being a month or more entombed, and that he had spoken with -a Laodicean, one who had either seen it done or at least knew all the -facts, and could attest their truth; but Nicostratus himself knew no -more about the matter, and, as I found on questioning him, he proposed -to inquire no further about it, but to spread the rumor throughout all -Colossæ, just as he imparted it to me. With much ado I obtained from -him the name of the Laodicean (for the futile creature had well-nigh -forgotten even that), and on the first occasion that offered itself I -went to Laodicea to see him. The story of the Laodicean was to this -effect, that the dead man had died of a fever, and had been buried -so long that the body must needs have become corrupt: and behold, a -magician came to the door of the sepulchre and pronounced charms and -incantations, and straightway the door flew open and the dead man came -forth alive, wrapped in his grave-clothes; but what was the name of -the deceased, and who it was that raised him up, and when and where it -was done—concerning all these points he neither knew anything, nor had -he himself seen it, nor heard anything from any eye-witness. Tracing -the matter backward I learned at last the name of the man supposed -to have been raised from the dead, no nobleman at all, but an honest -dyer of Hierapolis, Tatias by name, and my informant told me that -the said Tatias, though he had indeed died from a fever, had not yet -been buried at the time when he was restored to life; he added the -name of the physician who had seen Tatias laid out for burial; but -who had raised him from the dead he did not know. So to the physician -I went; and here at last I gained some glimpse of the truth. For -I understood from him that Tatias had not died of fever, but of a -sudden flux of blood to the head, such as is commonly called syncope. -Notwithstanding, the physician stoutly affirmed that Tatias was really -dead; not unnaturally, because his own credit was else like to have -been diminished, if he had suffered one that was still living to be -laid out for burial. Thence going to Tatias himself—a man of sense and -understanding and in spite of his superstition, able to discern truth -from falsehood—I heard the whole story according to the exact truth, -and here it is, set down exactly from his lips. - -“It seems that he had been a pupil or hearer of one Philippus, a -Christian (who, as I take it, is the same Philippus as he of whom you -made mention in your last letter to me), and having embraced this -new religion, he had been desirous for some days of receiving the -purification customary for the initiated; but some accident still -delaying it, he grew perturbed, lest it should be more than accident, -and lest the gods were against his being purified. At last, on the -appointed day, purposing to go with others of the uninitiated to the -pool where the rite was to take place, he was suddenly called away -to see his mother, who being seized with a violent fever was said by -the messenger to be on the point of death. But finding her sickness -to be only slight, and no danger at all of death, he determined to -hasten with all speed to the mysteries, hoping that he might after -all not be too late, for the day was not yet far spent. So coming at -last into the place of assembly in great heat and fatigue of body -and still greater trepidation of mind lest it should be all in vain, -and he a second time ‘disappointed of salvation’—for these were his -very words—in this condition of mind and body he was called upon in -the midst of a great multitude already assembled to stand up on some -kind of platform and there to make profession of his new religion. So -mounting up he adventured to speak in due form; but behold some demon -(to use the man’s own words, for he spoke as one of the ignorant) had -wholly possessed him, depriving him of the power of speech and causing -all things to appear to turn round before him; and anon he fell to the -ground, and was taken up for dead, and brought back to his own house, -and being given over by the physician as dead, he was washed, laid out, -and all things made ready for his entombment. - -“But during all this time, though the man was lying on his back not -able to move hand or foot, yet was he not wholly dead. For though he -could not so much as stir an eyelid, yet was he aware, he says, of the -presence and words of the physician, and of the waiting of the women -and the mourners, and able to understand the speech of those who stood -around him; and a deep horror fell upon him lest he should be carried -out and entombed alive, and die miserably before he had attained to -salvation; ‘but,’ continued he, ‘the more my horror grew upon me, -the less seemed my power to move, being bound fast by the fetters of -Satan.’ However he took some comfort because he heard his friends say -that they had sent for Philippus (who was at that time absent from -Hierapolis) to come and offer up prayers. What followed I will now -recount in the words of Tatias himself. ‘When,’ said he, ‘the man of -God entered the chamber, I was at once aware of his presence, all -standing up to salute him, and I also desired to stand up but could -not; then I was aware that he drew nigh to me, and I felt he looked -on my face though I saw him not; and he said aloud that it was not -well that I should die till I had made confession of my faith and been -washed in the living water; then the sound of the mourners ceased and -there was a deep silence, and I knew that he was looking on me again, -and a certainty began to possess me that I should be delivered; and he -spoke a second time saying that he did not believe that I was dead, -but that I slept, and that it was the Lord’s will that I should be -awakened; and at the word he took me by the hand, and I felt a thrill -through my body, as if the bands of Satan began to be loosened; and -then calling me by name he adjured me in the name of Jesus of Nazareth, -who arose from the dead, to rise up and walk. And straightway strength -seemed to flow into every part of my body, and my limbs no longer -refused to obey me, and I sat up and spoke and magnified God. - -“My reason, dear Onesimus, for describing to you thus fully this matter -of Tatias, is two-fold; first, that you may perceive that no truth is -to be rejected or passed over; secondly, that you may be encouraged to -remember that many things which at first seem false or fabulous, or -else contrary to nature, will, when sifted and examined, appear to be -neither false nor unnatural, but true and in accordance with nature. -Therefore I beseech you, as long as you are in Syria, and in condition -to find out anything new about these Jews, search with all zeal; and -trust not to hearsay but test all things yourself as far as you may, -seeking the truth with a just sobriety and incredulity. Spare not -pains nor labor: for without doubt some great cause must needs be at -work to produce so great effects as are wrought by these Christians; -men for the most part illiterate and inexperienced in philosophy; who -notwithstanding appear to have attained a remarkable skill, not only in -the healing of certain diseases, but also in turning many of the viler -sort towards courses of honesty and virtue. Search therefore and with -all diligence; but forget not the proverb: - - Sober incredulity - Is the wise man’s security. - - -§ 4. HOW THE CHRISTIANS HONORED THE PROPHETS OF THE JEWS. - - -“ONESIMUS TO ARTEMIDORUS, HEALTH: - -“To proceed with the answers to your questions. These Christian Jews -have no sacred books of their own; but they use in their worship the -sacred books of their countrymen. For although they (or at least many -of them) reject the sacrifices and festivals and laws ordained by their -ancient law-giver Moses, yet do they by no means reject the books of -oracles or prophecies which they commonly call ‘the Prophets.’ Now many -of these prophecies predict that there shall come a great ruler of the -nation of the Jews, who shall deliver them from all their enemies and -make them to be conquerors of the world; and this their future Ruler -or Redeemer they use to call ‘Messiah,’ (which word means ‘sent,’ -because he is to be ‘sent’ from God). So far therefore both the older -Jews and the new Jews agree; but the great difference is this; the -former look forward to the coming of their ‘Messiah,’ the latter say -he is already come, and that he is no other than he whom they call -Christus. Now because it is a great stumbling-block to the older -Jews to suppose that their conquering Messiah was not only himself -conquered but also slain with insults and with the death of a slave, -for this cause the Christians spare no pains to shew that the oracles -of the older Jews themselves predicted that he should be so slain; -and they also labor to shew that the same books of prophecy foretold -how the Messiah should be born, and the manner of his life; and that -all these predictions are fulfilled in the birth and life of their -Christus. Hence it comes that they think it of little account to say -that Christus did this or that, or that he was born and died at such a -place and at such a time, unless they can also add that ‘all this was -done that the words of this or that prophet might be fulfilled.’ And -more than this; as often as they have read one of the passages of the -prophecies appointed to be read in their worship, first one arises and -then another, water-carriers and tent-makers and leather-cutters and -the like, all attempting to shew that this sentence and that sentence -point to none other than Christus; and in this fashion not only do they -strain the words of their prophets and enforce them to receive all -manner of meanings which they could not naturally have, but also they -unwittingly encourage and, as it were, vying with one another, provoke -their own and one another’s imaginations to remember some new things -that Christus did, or said, that perchance fulfil the words of the -prophecy. - -“Hence proceeds already a manifest alteration of the doctrine of -the Christians, and more is likely to proceed. For you may already -perceive different shapes of teaching among them, and each later shape -departs further from the truth in order to come nearer to the ancient -prophecies. Thus, for example, there was read in our presence in the -synagogue an ancient dirge which is commonly interpreted to predict -the death of the Messiah, wherein it was said that his hands and feet -were pierced, and that gall and vinegar were given him to drink, and -that his enemies divided his raiment and cast lots for it, and that the -passers-by wagged their heads at him and mocked him for his trust in -God, saying, ‘He trusted in God, let God therefore deliver him, if He -will have him.’ Now, after this had been read and after the principal -speaker, who was a man of some discretion, had pointed out that this -prophecy was fulfilled by Christus, I took occasion, when we left the -synagogue, to question the man thus: - -_Onesimus._ Say you then that in all points this prophecy was fulfilled -by Christus? - -_The Speaker._ In these points—that his hands and feet were pierced, -and that his enemies derided him, and that vinegar was given him to -drink. - -_Onesimus._ You say well, for a draught is wont to be given to those -who are condemned to death; but tell me further, did any cast lots -for his raiment, and did the bystanders say these precise words -‘He trusted in God,’ and the like? And is it so handed down in your -Tradition? - -_The Speaker._ It is not indeed so handed down in our tradition; but it -may have been so. - -When I had thanked him for his courtesy I hastened forwards to an -honest and illiterate leather-cutter to whom I put precisely the same -questions; but now mark the different replies in this, which I call the -second, shape of the Christian doctrine. - -_Onesimus._ Tell me, good friend, was this prophecy, whereof we heard -but now, fulfilled in all points by Christus? - -_Leather-cutter._ Assuredly. - -_Onesimus._ And did his enemies cast lots for his raiment? - -_Leather-cutter._ Assuredly. - -_Onesimus._ And did the bystanders say ‘He trusted in God’ and use -these exact words? - -_Leather-cutter._ Assuredly. - -_Onesimus._ And are these things taught in the Tradition concerning the -acts and deeds of Christus? - -_Leather-cutter._ Not that I remember. - -_Onesimus._ Then did Simeon, or Lucius, or Petrus, or Paulus or any -other ever teach thee these things in the synagogue? - -_Leather-cutter._ Not that I remember. - -_Onesimus._ Then, prithee, how knowest thou that these things are so? - -_Leather-cutter._ Because it must needs be that all things that are -written in the Law and the Prophets should be fulfilled in Christus. - -“Behold, my dear Artemidorus, the second shape of the Christian -doctrine; which, if it be not speedily committed to writing, what third -or fourth shapes it may assume, the wit of man cannot conjecture. But -one thing is certain, that in every case the leather-cutter will carry -the day against the learned man, and the man who believes everything -against the man of discretion who believes some things and rejects -others. Thus, although Christus died not a generation ago, and was -born (as is thought) scarce more than two generations ago, yet already -are there current many fables and stories which overshadow the things -that he really did, and the doctrine that he really taught, and all -this because of the ancient prophecies of his nation; so that, for my -part, whensoever I hear one of their teachers say that Christus said or -did this or that, and make no mention of any prophecy, then I incline -to believe him; but when he adds that Christus said or did anything -‘that a prophecy might be fulfilled,’ then I shut my ears against the -man’s words, knowing that they are, in all likelihood, imaginations and -fancies. - -“A second noteworthy point is, that they make frequent use of figures -of speech, and these sometimes so mixed up with facts and histories -that it is hard to understand whether they are to be taken according -to the letter or not. Thus, for example, whereas they assert that -their ancient Lawgiver gave them bread called manna and water from the -rock, this they mean literally; but whereas they say that Christus was -in no way inferior to him, for that he also gave them ‘bread from -heaven’ and ‘living water,’ yea, also and (as some add) ‘wine instead -of water,’ all these phrases are to be taken, not according to the -letter but, (most say,) spiritually. Yet even some of these relations -my friend the leather-cutter accepts as literally true, and his opinion -will soon prevail; such confusion is there between the figures of -speech and facts of history in the minds of the illiterate. Again, when -the teachers speak of being ‘delivered from death,’ they mean (for -the most part) not that which we call death but rather the decay and -corruption of the soul; and in the same way, when they speak of the -unclosing of the ears of the deaf, and of the eyes of the blind, and of -making the lame to walk in the straight path, in all these cases their -meaning (and the meaning of the prophets) is not to speak of the things -of the body, but of the things of the soul. Yet even these the common -sort have begun to interpret not of the soul but of the body, and hence -have arisen already many perversions of the history of the acts of -Christus. - -“From this cause have proceeded, I doubt not, many of the false -accusations which are commonly reported against these Christians and -which I myself once ignorantly believed. For example, whereas they -are commonly charged with slaying and eating a little child (and many -also add that the Christians cover the child with meal, and then -cause those who would fain be initiated, to cut the meal with their -knives so that they may be unwittingly led to perpetrate murder), -the charge arises, as I am persuaded, from the misunderstanding of -certain words used by the Christians in their mysteries. For in these -secret rites, offering up no sacrifice of their own, they commemorate -(as I am informed) the sacrifice of Christus; calling by that name -his miserable death, and affirming that it was voluntary and that he -thereby offered up his life for the world; and for this cause they not -only call him the Son of God but also the Lamb of God, and just as -those who offer up a victim partake of the flesh of a victim, even so -do these Christians, partaking of bread and wine, profess solemnly that -they eat the body and drink the blood of the Son or Child of God; and -hence has sprung the belief of the common people that the Christians -slay and eat a little child. As touching the charge of incest commonly -brought against them, I am persuaded that this also is groundless; but -it is possible that the Christians calling one another brethren and -sisters (as being members of one brotherhood) have caused those who -love them not, to suppose that brothers and sisters are permitted in -their sect to unite in marriage. But another cause might be alleged, -for they are wont to speak of their state or republic sometimes as -the New Jerusalem, but sometimes as a living person, the Mother of -the Faithful, and, speaking of the parentage of Christus, they say -that this Mother gave birth to him, describing her (in poetic figures -and with numbers that are customary in their sacred books) as a Woman -clothed with the sun, and the moon under her feet, and upon her head a -crown of twelve stars, and they say that she brought forth a man-child -who should rule all nations with a rod of iron, which man-child is -no other than the ‘Messiah,’ or Christus. But again, others using a -different figure describe the republic not as a Mother, but as a Bride, -chaste and spotless, being betrothed to Christus, whom they praise as -the Bridegroom; and this manner of speech, strange as it may seem to -us Greeks, is familiar to them, being commonly used in their books -of prophecies, which often speak of their nation as a Bride, and the -superior god as the Bridegroom. Now it is possible that some, hearing -that, among the Christians, the Son is betrothed to the Mother, and -not staying to consider whether this betrothal be a figure of speech -or true according to the letter, have affirmed that incest is allowed -among them. But whatever may be the cause of the error, an error it is -beyond all question. For these Christians, however they may fall short -in understanding, are not inferior to philosophers in the purity of -their lives. Much more I have to write about the traditions of these -people, which I must defer till my next letter.” - - -§ 5. OF THE ANCIENT HISTORIES OF THE JEWS. - - -“ONESIMUS TO ARTEMIDORUS, HEALTH. - -“The further I proceed, my dear Artemidorus, searching into the history -of this strange sect, and always bearing in mind your proverb that -‘incredulity is the philosopher’s security,’ the more I perceive the -difficulty of the task you have laid upon me. For I now find that -these very people who profess to worship Christus and who recognize in -him the fulfilment of ancient prophecies, nevertheless neglect, and I -might almost say, despise all modern writings and records, insomuch -that even at this present time no account of his words and deeds is -committed to paper. Of this strange neglect there are several strange -causes, and the first the strangest of all. You must know then that -these people commonly believe (even the wisest or least foolish of -them) that Christus will speedily return enthroned upon the clouds to -make himself governor over the whole world; so that it is needless to -write the words of one who himself will soon be speaking upon earth. -The second cause is, that there is a tradition among the Jews, current -now for many hundreds of years, not to write new sacred books, but -to hand down by word of mouth from teacher to pupil, through many -generations, such traditions as may be needful. A third cause is, that, -Christus having given unto them no clear and definite law nor even many -distinct precepts, his followers stand not upon his exact commandments; -and indeed some fear not to say openly that they care little for the -letter of his commandments, for that he himself promised to send them -a certain good demon or Spirit (even such a one as Socrates had) which -should prompt and warn them what to do and what to avoid, and teach -them how to defend themselves against their persecutors and before -their judges. I have omitted a fourth and last cause which is not the -least important; namely, that most of the followers of Christus have -been, from the first beginning of the sect, men of no education, but -illiterate and scarce able to write at all, so that they naturally -preferred speaking to writing. - -“So much for the books or no books of the Christians. But there is yet -another obstacle in the way of my search. You have been wont to hold -up to me Thucydides the historian as a pattern of the truth-loving -disposition and as the model to all that desire to record that which -has happened. But in this nation there neither are, nor ever were, any -such historians; nor is it their nature to relate things according to -the exact truth. Not that they love falsehood better than truth; but -the minds of their writers seem ever on the poise between poetry and -prose, between figures of speech and plain sense, between hyperbole -and fact; and as in all their histories of their nation they discern -evermore (as Homer has it) the ‘accomplishment of the will of Zeus,’ -even so their pens lead them ever to speak of their God rather than -men, and of things invisible rather than visible, and of the purpose -and object of each event, rather than the how, and when, and where -of it. Hence it has come to pass that all manner of poetic tales -and legends having been embodied and as it were interlaced in their -relations, it is impossible to tell where the poem ends and the history -begins; and the constant reading of these ancient poems or histories, -or history, poems (if you so please to call them) has made them -careless of truth, and I might almost say contemptuous of it, unless it -abound with marvel. Of which disposition, though I might set down many -proofs, take these two only, as patterns of the rest. To this day it -is commonly believed among them that, during a certain great victory -wherein they gained possession of Palestine, the sun and the moon stood -still at the bidding of one of their ancient generals; and that, about -the same time, the whole of the wall of a fortified city fell to the -ground at the sound of the trumpets of their army. - -“Some of these relations of portents have come into their histories -from errors. For example, one of their poets speaking, in all -likelihood poetically, of a drought which dried up the waters of the -river Jordanus so that the ancient Jews passed over easily to the -conquest of Palestine, and addressing himself in apostrophe to their -God who guided their nation across, uses these words, ‘The waters saw -thee, O God, the waters saw thee and were afraid’; which words the -historians straightway take up and interpret literally, and behold, -a relation, incredible and portentous, how the waters of the river -rose up like a wall on this side and on that, so that the whole nation -might pass through dry-shod, as if through a defile. I deny not that, -in this and some other cases, error may excuse their exaggeration; but -my complaint is that all this nation (and the older Jews much more -than the Christians) are so given up to hyperbole that there is no -trusting anything that they say, that is at all marvellous, without a -careful testing of it. For example, among the older Jews, I have heard -a certain teacher say that the city of Jerusalem is situate on a river -of clear water many furlongs in length, though there be, in truth, -no river at all nearer to the city than Jordan, which is one hundred -and eighty furlongs distant; and the same man said that the smell of -the sacrifices and the sound of the music in Jerusalem goes down to -the men of Jericho, which city is distant a full day’s journey; and -another affirmed that the twanging of the bow-strings of the multitude -of enemies caused the walls of Apamea to fall; and also that a certain -Rabbi (for by that title they honor their teachers) was so pious that -he emitted from his body flames of fire, insomuch that the beholders -marvelled at the splendor, and whatsoever insect approached him, was -straightway consumed. - -“Judge therefore what kind of history the unwritten traditions of the -life of Christus are like to contain when I have sought them out for -you. However I will do my best to collect them, and to send you such -information as I can obtain about them, together with the answers to -your former questions. Having taken brief notes of the discourse of one -Lucius of Cyrene, the chief speaker in the synagogue, I purposed to -send it to you; but not having yet written it out fully, I will send -it at my first leisure; and when you read it, you will more easily -understand how much the traditions concerning Christus are in danger to -be conformed to the ancient prophecies of the Jews.[1] - -[1] This discourse (which should have found place here) was missing -from the collection of the papers of Artemidorus, at the time when -I was transcribing them; but having chanced upon it some months -afterwards, I purpose to set it down at the end of the book. - -“This letter I see deals with naught but ‘obstacles’ and ‘difficulties’ -and ‘burdens’; yet I beg of you, my dear Artemidorus, not to suppose -that I murmur at the task you have imposed on me or that I count the -labor wasted. For indeed the more I muse on the matter, the more I -judge that this Christus must have been endowed with a truly divine -genius, or force of character (or whatever faculty else you may be -pleased to call it) to have produced so vast an influence on a nation -so perverse and morose as these Jews, not to speak of many thousands -of the viler sort of Greeks who after attaching themselves to his sect -have turned from vice to virtue. Philemon is well, but still unquiet -and hardly to be controlled. Farewell.” - - -§ 6. HOW ARTEMIDORUS QUESTIONED ME FURTHER, AND OF HIS RELATION -CONCERNING THE CASTING OUT OF THE SWINE. - - -“ARTEMIDORUS TO ONESIMUS, HEALTH. - -“Although I could have wished, my dear Onesimus, that you had been -able to answer my first questions, point by point, yet your account of -the discourse spoken by the Christian priest Lucius was not without -interest for me; confirming, as it did, an opinion that I have ever -entertained, namely, that no portents how incredible soever, and -no absurdities however palpable, can ever deter the multitude from -embracing a new belief, if there be somewhat in it of a nature to -fascinate the soul and feed the imagination. But still my desire is -that you should do your utmost to discover what this superstition -contains, of a nature thus to fascinate the multitude; for it is not -apparent to me from anything that you have hitherto written, since -you describe a religion that has no sacred books, no feasts, no -processions, no code of laws that might unite and regulate a disorderly -mass of men. - -“In addition to this I would gladly receive answers to these two -further questions, on the first of which you yourself touched in your -first letter but so as to suggest rather than explain: 1st, Does this -sect require that all, as many as join themselves to it, Greeks as well -as Jews, (for I understand that Greeks also are admitted by them), -shall observe the laws of the Jews? Or does it remit the laws for -those who are not Jews? Or are they remitted for all, Jews as well as -Greeks? 2nd, I cannot understand from the discourse of Lucius whether -he supposes Christus to be born of man and woman in a natural way, or -in a divine way born of woman only. This question I believe I asked -before; but now I repeat it, partly lest you should suppose it to have -been already answered by the priest’s discourse, partly because (in -conversation with certain Christians of Hierapolis) I have heard that -there is some diversity of opinion concerning this matter among the -Christians themselves. - -“Here might I well make an end; but because I have especially charged -you to report to me concerning any portents related of the life of -Christus, I will briefly explain to you my meaning and purpose herein. -A thousand times, as you know well, I have wearied you with repeating -that no religion can ever commend itself to the multitude unless it -be first clothed, as it were, in a vesture, whereby the eyes of the -many may be drawn towards it. For it is not given to the multitude to -love the naked truth; but they must needs clothe her in their purple -and set on her brow diadems of their own giving. Well, my friend, even -such a clothing, adorning and crowning of religion, are you methinks -now witnessing. For it is beyond all question that in a few years, -if not already, the believers in this new faith will have clothed or -embellished the life of their Leader with all manner of wonders, which -in itself it had not. And already I discern this process of clothing, -in the beginning and first endeavor. For whereas your Lucius preaches -about ‘the Star of Judah’ shining, and the ‘preparing of the table -in the wilderness,’ and the stilling of the storm by him whose ‘path -is on the deep waters,’ and the testimony of Moses and Elias on the -right hand and on the left of Christus, and the giving of the ‘Bread -of Life’ and the ‘living Water,’ and the ‘Wine of the Lord’s Blood’—I -doubt not but both these and many other figures and metaphors either -are, or speedily will be, so interlaced with the tradition of the -life of Christus, that his followers will soon believe (even though -they believe not already) that he did really and actually walk upon -the waves and bestow upon them miraculous water, and miraculous wine -and bread, yes, and that a special Star shone forth at his birth, and -that saints rose from their graves along with him, and that Moses and -Elias did really appear on his right hand and on his left bearing -testimony to him, and a thousand other portents which it would be -easier for you to enumerate than for me, but equally tedious for both -of us. Wherefore, since you assure me that these people have as yet no -sacred books, but only an unwritten tradition, I would have you inquire -diligently concerning this tradition whether it contain any such -wonders as these; and if not, then whether their common talk (which -must needs in the end insinuate itself into their tradition, unless -there come some let or unforeseen hindrance) have not already begun to -imbue itself with miracles and marvels of this sort. - -“As touching the transmutation—so let us call it—of things metaphorical -into things literal I myself have of late obtained one instance which -I will contribute to our common store. Upon receipt of your first -letter, discoursing with a certain acquaintance of mine—one Evander, a -physician and an educated man, not I think unknown to you—concerning -the causes and symptoms of ‘possession,’ he made this observation, that -it is the custom of the patient in such cases (his stomach, as well -as his mind, being altogether corrupted and diseased) to suppose that -he has within his belly all manner of filthy and foul creatures, such -as toads, serpents, dragons, scorpions, adders, dogs, swine and the -like, which creatures, when the possessed man is suddenly healed, he -often sees (or rather imagines and fancies himself to see) going forth -from his mouth into banishment or destruction. And he added that among -the Phrygians the possessed were wont to suppose that hooded snakes -or scorpions were within them, but among the Jews (who have a special -abhorrence of certain animals, considering them to be unclean) it was -more common to imagine the presence of swine; and not unnaturally, said -he, because these animals (having no real existence but being the mere -offspring of the imagination) necessarily vary with the imagination -that gives them birth. Then he went on relate how a Jew being (as all -Jews are) a great hater of the Romans, and also considering swine to be -unclean, had imagined himself to be possessed by a Legion, not however -of soldiers but of swine; which swine, when they were cast forth into -the deep or ‘abyss’ (for by this name they are wont to call the void -place wherein bodiless spirits or demons are supposed to roam) were -seen by the Jew, the possessed man, to go forth from his mouth and run -violently down to the said abyss. This tradition, he said, he had -heard some years ago from another physician who lived at Tiberias, -not far from the place where the man had been healed; and he that had -healed him was, according to the saying of the physician of Tiberias, -no other than this very same Christus, who is now worshipped by your -friends, the Christians, as a God. - -“When I heard this, considering with myself that in all likelihood, -if this were so, some story of it would even now be current among the -followers of Christus, I went on the morrow to Hierapolis, to that same -Tatias of whom I made mention in my previous letter, and questioning -him about them that are possessed, whether he knew of many that had -been healed by Christus, I recounted to him my story concerning the man -possessed with a Legion and asked him whether that was the true account -of the matter. To which he replied that in his youth he had heard that -account, or somewhat like unto it, but it was not exact; for how, said -he, could a legion of creatures of the size of swine, be shut in within -the compass of one human belly? But according to him, the true story -was, that the Legion of evil spirits having been cast out of the man, -assumed the shapes of swine, and were then cast into the abyss. Then -another of the same sect who happened to be present, said that neither -was that version of the story altogether exact; for why should demons, -having shapes already, perchance of gnats or flies or whatever else, -assume fresh shapes of swine? But the truth was, that the legion of -demons being two thousand in number—for the latest narrator of all, -mark you, is assured of the exact number, which was not known in the -earliest traditions—finding themselves on the point to be cast out of -the man’s body, and fearing to be without bodies and so to be cast -into the abyss, besought Christus that it might be permitted to them -to pass into the bodies of two thousand swine; which swine happened to -be at that instant pasturing—conveniently indeed for the demons but -contrary to the laws of the Jews—near to the demoniac. ‘Then,’ said -he (for it is worth while to recount his exact words) ‘when the Lord -suffered them, behold, the whole legion of demons rushed into the two -thousand swine; but they gained nothing thereby. For the swine rushed -violently down a steep place into the sea of Tiberias’ (no longer you -will observe into the abyss) ‘and were there drowned.’ To this account -another companion of Tatias assented, as being the latest and truest -tradition; but he added yet a new fact, namely, that those who were -feeding the swine being terrified (as how should they not be?) by so -great a destruction, fled away into the city, and that the citizens -coming together in much fear, besought Jesus that he would depart out -of their coasts. - -“Meditate much, my dear Onesimus, upon this story; and may it be -profitable to you in your search after the truth. But why do I speak of -truth in such a case as this, where so few grains of truth are inclosed -in so great a mass of falsehood? Sometimes, indeed, I repent of having -imposed on you so barren a task; nevertheless persevere, for there must -be some powerful cause to produce so great an effect upon the lives -of these Christians, even though they be unlearned and superstitious. -Farewell.” - - -§ 7. OF THE TRADITIONS OF THE CHRISTIANS AND OF THE NATURE OF CHRISTUS. - - -“ONESIMUS TO ARTEMIDORUS, HEALTH. - -“Having long delayed to answer your questions I will now do my -endeavor to explain more fully, 1st, What are the traditions of these -Christians; 2nd, What is their belief about Christus, whether born -according to nature or otherwise; 3rd, What portents are reported to -have been wrought by Christus. - -“1st. The tradition about the words and deeds of Christus begins from -the time when he first took upon himself to profess teaching publicly -and ends with the record of a certain vision of angels, after his -death, wherein it was declared to some that had followed him to the -last, that he was not in the tomb but was risen from the dead. There is -also another tradition as I am informed, of the longer discourses and -prophecies of Christus; but this not having as yet been translated into -Greek, is not circulated in all the churches; but the shorter sayings -and the acts of Christus are already known in Rome and Ephesus and -Alexandria, as well as in Jerusalem and Antioch; and there are two or -three versions of this Tradition already, and like to be more, unless -these are shortly committed to writing, for in different churches -different forms of the tradition spring up. Also besides these versions -of the Tradition (which are for the most part the same among all their -churches) there are many additions or supplements concerning the birth -and childhood and death of Christus, and concerning his manifestations -to his disciples after his death; but these have not yet attained to be -considered parts of the Tradition itself. - -“Some of these relations many of the Christians now desire to have set -down in books and to cause to be read in the synagogues. But the Jewish -part of the brethren are against it, saying that it is not the custom -thus to commit doctrine to writing; however the Greeks are mainly for -it, and within a few years I doubt not but that it will be done. But -for the present (as I told you before) the Christians use no sacred -books save the ancient books of the Jews. - -“2nd. As to the nature of Christus, and what he is supposed to be by -his followers, I conversed with Simeon himself, and I found that there -was diversity of opinion. ‘There are,’ said he, ‘some of our sect who, -while they admit that he is the Christ’—for that is their manner of -speech, meaning by ‘Christ’ the ‘Anointed,’ that is, the future Ruler, -as I think I wrote to you before—‘yet hold him to be a man and born of -men. With whom I do not agree, nor would I, even though most of those -who believe as I believe, were to say so; since we are enjoined by our -Master to put no trust in human doctrines but only in such things as -are proclaimed by the blessed prophets and taught by himself.’ Further -he added that some, on the other hand, believing Christus to be a god, -would not admit that he was born of woman, but supposed him to be -begotten of the Supreme God without aid of humanity at all, and so to -have come into the world, a man in appearance, but in reality a spirit -or angel. ‘And seems it not to you,’ said I, ‘that such a belief does -more honor to your leader than to suppose him to be born of woman?’ But -he replied ‘No, for under appearance of doing him honor, this heresy -makes the life of our Master to be feigned and false; for we believe -that for our sakes he hungered and thirsted, and felt pain and sorrow, -and that for our sakes also he died; none of which sufferings could he -have veritably endured, if he had not been really a man born of woman, -but had only appeared to be a man, being in truth a spirit.’ Then I -said to him, ‘But what hinders that your leader should have been born -both of man and woman and yet be a god? Might not the superior god, -if he chose to send his son into the world as a man, send him thus -into the world; conforming him in all things, and in his birth no -less than in his death, to the nature of mankind?’ Hereat he mused, -and for some while made no answer; but afterwards he said that it was -not so believed in any of the churches, and that it did not seem to -him possible that the common people should believe any man to be god, -unless he were begotten of some god, as the story went even about the -inferior gods of the Greeks, such as Heracles, Asclepius, Amphiaraus, -Romulus, and the like. - -“3rd. Your third question is concerning the wonders said to have been -wrought by Christus, whether they are portents, or such as may be -explained according to nature. To this I reply that, in the Tradition, -almost all the works are works of healing, and all to be explained -according to nature, saving some four or five; and these four or -five relations seem to me to have arisen from figures of speech, or -prophecies or hyperbole even as I wrote to you before. For example, the -Tradition contains already that story of the casting out of the swine -from the demoniac, whereof you wrote to me; but diversely reported, -some saying that the matter happened at a place called Gerasa, but -others at Gadara, and some affirming that one demoniac was thus healed, -but others two. - -“The other portents in the Tradition may be briefly mentioned, and -some of them you yourself have already mentioned, by anticipation, in -your letter; 1st. A certain testimony of Moses and Elias to Christus -which is now said to have been delivered upon a ‘holy mountain,’ and it -is added also that Christus conversing with them was suffused with a -celestial splendor, and that there was a voice from heaven proclaiming -Christus to be the Son of God. But as for this, and another case of -a voice from above and a vision of the heavens opened and a dove -descending, I know not whether it is not fitter to set it down as a -vision or waking dream, rather than an error springing from a figure of -speech; 2nd. The second is some story of a storm stilled by Christus -wherein he walked upon the waves; as to which again I know not whether -it has sprung from metaphor misunderstood, or may not also in part have -sprung from some phantasm apparent to the first followers of Christus -(for they were fishermen) while fishing in the lake in Galilee either -before or after the death of Christus; 3rd. The third is, a relation -how Christus fed many thousands of his followers with bread in the -wilderness, and this on two occasions. Now this, as I judge, springs -altogether from error of metaphor. For as I wrote before, Christus -himself taught his followers to call him the Bread of Life, meaning -that his doctrine must be the sustenance of their souls, and this -manner of speech appears to be common with the Jewish Rabbis also, who -say that in a certain ancient book all ‘feasting’ is to be understood -of the feeding upon the Law, yea, and one even speaks of ‘eating’ the -Messiah; and to this day the disciples of Christus use such language -as this, which I myself heard but of late spoken by the priest of the -Christians; ‘O thou who didst come down from heaven to be the Eternal -Bread, and didst refresh the race of men, sojourning in the wilderness -of the world, with the Bread from heaven, even with thine own body.’ - -“Now it might have been supposed that such figures as these would -bear upon themselves clear token that they are but figures; but that -which has persuaded men most of all to interpret them according to -the letter, is that all the Jews alike, both those who observe the -Law and also the Christians, believe that Moses gave real bread from -heaven unto the ancient nation of the Jews, when wandering in a barren -wilderness. And to increase the wonder they add that on every seventh -day (which, as you know, is to them a day of rest whereon no work is -done) no bread came down, but a double supply on the sixth day; and -they say also that each was to gather no more than a prescribed measure -according to the number of his household, and if any gathered more, -it stank and became corrupt. Nay, and among these Christians (who are -firmly persuaded of the exact truth of all this ancient fable) I have -heard it said that this bread of Moses—or manna, as they call it—had -this marvellous virtue, that to several people it had several tastes, -according to that which each desired, so that to one it became as it -were flesh of kids, to another of sheep, to another grapes, to others -figs, and so on. Now believing that Moses wrought so great a portent, -these Christians are well nigh constrained to believe also that -Christus wrought no less; else were their Christus inferior to Moses. - -“And indeed having of late turned over the histories of the Jews—for -they have been translated into Greek, though of a very barbarous and -corrupt dialect—and having there read of innumerable portents; the -sun and the moon stayed by human voice; asses made to speak with the -voices of men; rivers dried up by being smitten with a rod; city walls -cast down by the sound of trumpets; iron made to float; water brought -out from a rock; chasms caused to open in the earth; chariots of fire -wherein prophets ride aloft; pillars of fire to give light to the -faithful by night if there were no moon; flames of fire called down -from heaven by the word of a prophet to light his sacrificial fire or -to consume his enemies; I have been filled with amazement that there -are so few marvellous relations in the Tradition about Christus. -For example, the ancient books of the Jews contain two accounts how -prophets raised up them that were dead; but the Tradition has no such -relation except one concerning a little child who had but a few minutes -been pronounced dead, and in whom (doubtless) the life was not extinct. -Concerning this matter I myself heard a dispute between a Jewish Rabbi -and certain Christians; to whom the Rabbi affirmed that Christus must -needs be inferior to the prophet Elisha because Christus had only -raised up a little child whose breath had scarce departed from her -body, whereas Elisha, even when dead, by the mere holiness of his tomb -had given life unto a man that had been many hours dead, when he was -now being carried out for burial. Hereat the Christian was manifestly -at a stand. However, he made shift to reply that it was reported in the -church at Ephesus, that Christus had raised up a man that was dead, -and carried out to burial. But the Rabbi rejoined that, ‘even if that -were true, it would but prove that Christus was equal to Elisha, not -that he was superior; for if he had been superior he would have gone -beyond Elisha and have raised up some one that had been dead and buried -three or four days, for during three days the angel of life is still -present with a man, but on the fourth day he fleeth away.’ To this the -Christian had naught to reply, but growing angry he declared that Moses -and the Prophets testified concerning Christus that he was indeed the -Messiah; and ‘if the Jews would not believe Moses and the Prophets, -neither would they believe though one were raised from the dead.’ Thus -the conference broke up, but methinks the Christians were somewhat -perturbed in their inmost hearts that they had no relation to bring -forward of some dead man who had been raised from the tomb by Christus, -after he had been some days buried; and methinks, before many years, -some such relation as this is like to find a place in the traditions of -the sect, and I marvel that it has been delayed so long. - -“Many other relations of portents (especially concerning the birth -and the manifestation of Christus) are current in the supplement—if -I may so term it—which is made by the talk and common speech of the -Christians, and diversely in diverse churches; but I know not if any -other portent be contained in the Tradition, except it be one, which -is as it were half way between the Tradition and the Supplement, not -of equal weight with the former, but more commonly reported than the -latter; and it is clearly a misunderstanding of an allegory. You must -know then that in the sacred books of the Jews it is customary to -speak of both men and nations as trees, either a vine, or a cedar, or -an oak, or an olive, or bramble, as the intent may be, to represent -severally fruitfulness, or protection, or strength, or prosperity, or -peace, or a malign disposition. It seems therefore that Christus was -wont to compare his own nation to a barren fruit-tree, and especially -to a fig-tree making a great show of leaves but bearing no fruit; and -on this theme he was wont to utter divers allegories; one, how the -gardener prayed the Lord of the orchard to spare the tree for three -years, but after the third year, if it were still barren, then to cut -it down; and a second allegory in a higher strain, how the Lord looked -down from heaven upon the tree which he had planted, and behold, it -had abundance of leaves, and he came to it seeking fruit and there was -none; and then he sent a spirit of destruction on the tree, commanding -that no fruit should henceforth grow on it, and the tree withered -beneath the breath of the Lord, and on the morrow it was dead even to -the roots. This allegory therefore, as it seems to me, the Christians, -mis-construing and supposing the Lord to be Christus himself (for they -commonly called him ‘Master,’ ‘Lord’), have imagined to be no allegory, -but fact, wrought by Christus himself upon an actual fig-tree; and some -even add the place where the deed was done, and other minute matters, -after the manner of the growth of such relations. - -“I would gladly have added some words concerning the rising of Christus -from the dead, but the merchant by whom you will receive this, being -now about to set forth, and the messenger no longer able to wait, I -must defer what more I have to say to a second letter. Farewell.” - - -§ 8. OF THE RISING OF CHRISTUS FROM THE DEAD. - - -“ONESIMUS TO ARTEMIDORUS, HEALTH. - -“The Tradition, as I have said before, is silent concerning the rising -of Christus from the dead; but in divers churches divers manifestations -are reported; concerning which I questioned Simeon, asking him whether -he himself had spoken with any that had seen Christus risen from the -dead. He said, ‘Yes, assuredly, with at least ten persons, of whom one -was Paulus, to whom Christus appeared ten years after his death.’ Then -I questioned him whether these men had touched Christus, or only seen -him. He made reply that they had seen him but not touched him. Then -I asked him how they that saw him knew that it was he indeed, and no -phantom, or perchance some evil spirit deceiving them. He made reply -that Christus had showed unto them his hands and feet, bearing the -wounds of the cross; and further, that phantoms appear not to many -assembled in one place, but only to solitary persons, whereas Christus -had appeared oftentimes to large numbers of his disciples. He said also -that it was currently reported that Christus had suffered one of his -followers, who doubted, to touch his side; and that he had eaten in the -presence of many; and that he had said ‘Handle me and see that I am -not a bodiless demon’; but all these things, he confessed, were not in -the Tradition. Also, in answer to my further questioning, he said that -no enemy of Christus had seen him after death, nor had any save those -that loved him most dearly; nor had any been converted to the side of -Christus by thus seeing him, save only one, namely that same Paulus, -about whom I have more than once made mention, who, about ten years -after the death of Christus, while grievously persecuting the church, -and after he had slain many of the Christians, had suddenly been -changed from an enemy to a friend, by seeing Christus and hearing words -from him. - -“The sum of all seems to be that the body of Christus was not indeed -raised from the grave—for that were against all course of nature; -and besides, if it had been so, why was the Tradition silent on the -proofs of so great a wonder?—but that some kind of image or phantasm -of the mind represented him to his followers after his decease. And -musing often on the matter I have called to mind how many relations -are current of the apparitions of the deceased, and how they may be -explained according to nature. For after looking intently on the sun, -the eye, being closed, sees an image of the sun floating through -the air; and methinks in somewhat the same fashion those followers -of Christus who best loved him, and to whom he was as the sun and -brightness of life, suddenly finding themselves bereft of him and -in the darkness of sorrow, might perchance—even in the course of -nature—receive an image of him so imprinted on their minds that even -the eye itself might be enslaved to the mind’s desire, and be impressed -with the same image. Still the marvel is that it appeared not only to -many at once—which, if the influence were more than commonly powerful, -might possibly come to pass—but even to an enemy, namely Paulus, which -cannot be so easily explained. However, I have no other answer to this -riddle; and yet of late I have pondered for hours together on the -answer, wandering as it were in a labyrinth of questions and riddles -and problems, and sometimes catching a clue, and then losing it, and as -far as ever from the truth. - -“But whatever be the answer, these Christians are of a certainty -rather deceived than deceiving others; for no one can have had to do -with them, as I have, without perceiving that they are altogether -devoted to virtue. And this indeed is a marvel of marvels, how this -Christus should have had the power to turn so many thousands of souls -to virtue, being many of them base and vile and given to all vice, -and most of them of the common sort with no natural magnanimity or -nobleness, and all, with few exceptions, unlearned and illiterate. Yet -even this ill-ordered and confused rabble, Christus hath been able so -to transmute and temper and purify that, out of so many thousands, -there is scarce one that would not be willing to lay down his life, -I say not merely for the name of Christus himself, but even for -his ‘brethren,’ as he calls them, that is to say, the cobblers and -water-carriers and camel-drivers who sit beside him in the synagogue. - -“And this brings me to your last question, what it is in this religion -of Christus which naturally draws the common people to it? Now were I -to reply that it is the hope of blessedness or the dread of punishment -after death, you would reasonably rejoin that these hopes and fears are -held out by other religions, yet have little strength to prevent evil -doing. And were I to give as reason the great concord which binds all -these Christians together, you would no less reasonably ask me whence -comes this same concord? Lastly, were I to add (for this is indeed -one reason) that the common people are drawn by the power which these -Christians possess (although it is but in the course of nature) to cure -certain diseases suddenly by working on the imaginations of men, still -Artemidorus would be dissatisfied and would inquire, whence came this -power? - -“Wherefore, although sorely perplexed and more perturbed than might -perhaps become a student of philosophy, I confess that I can allege -no other cause for the power of this Christian religion than Christus -himself, that is to say, some kind of influence arising from the memory -of Christus which he seems to have transmitted to his first disciples, -and they to others, and so on till at last a very great multitude is -infected with it, and seems likely to infect many more. Now if you -ask me what plan of philosophy I have discovered in the Tradition, or -what sayings of Christus lead me to attribute so great a power to his -influence, I must answer that as the Tradition is not written, I have -not been able to write down more than a few sentences of it, nor indeed -have I had leisure for this till now, for I gave all my mind at first -to the inquiry concerning the general tenor of the doctrine of the -Christians. Nevertheless some few sayings of Christus which I have set -down, ring again and again in my ears like some spell or incantation -not to be forgotten, as if they would almost persuade me contrary to -sense and reason that he was indeed a purifier of the human race. - -“How greatly is the mind perplexed when it compares Christus with -other philosophers! Must we not suppose Socrates, must we not deem -Pythagoras, superior by far to this Christus? And yet who would die -for the name of Pythagoras or Socrates? Or perhaps the merit is not -in the man himself, but in some secret art which he has discovered, -or happened on, by chance, of uniting men together and implanting in -them the love of well-doing. Of such an art I sometimes think I have -discovered signs in those sayings of Christus which have come to my -knowledge. But when I have studied them more fully I will write to you -further on this matter. Farewell.” - - -§ 9. HOW ARTEMIDORUS BADE ME CEASE FROM FURTHER INQUIRY. - -Being somewhat alarmed by my last letter (so he confessed to me -afterwards) lest I should not only permit Philemon to join himself to -the Christians, but also become a Christian myself, Artemidorus wrote -to me as follows, more vehemently than became a philosopher. - - -“ARTEMIDORUS TO ONESIMUS, HEALTH. - -“If I bade you make further inquiry concerning the mad doctrines of -this mad leader of madmen, I do so no longer. He who converses with -lunatics more than is fit is in danger to become himself infected with -their insane delusions. - -“Besides, what possibility is there that you should attain to the -truth? What aids have you, what instruments? There are none. No -witnesses, no written documents, no regard for truth, no power of -reasoning, no faculty of distinguishing things in the course of -nature from things against nature. Amid such a chaos you are fighting -against error with your hands tied. Cease then, I beseech you, from -your vain attempt to build where there is no foundation. But do your -utmost to induce the worthy Philemon to return home with all speed, -lest he be entangled in the cobweb of this imbecile superstition; and -lest perchance even Onesimus at last, by frequent converse with these -miracle-mongers and forgers, suffer his regard for truth to be so far -blunted that he himself may be tempted to gloss over and excuse their -impostures.” - - -§ 10. HOW I STUMBLED AT THE THRESHOLD OF THE DOOR AND WENT NOT IN. - -I take shame to myself that I was not in any such danger as Artemidorus -supposed, of becoming a Christian at this time. Had I, indeed, been -enabled to pursue the study of the words of the Lord Jesus, perchance -having been thus led to know him I might have entered into the fold at -once and so have been spared much misery. But it was not so to be. For, -on the very day that I wrote the last letter to Artemidorus, it pleased -Philemon to set out suddenly for Jerusalem, nothing contenting him but -that we should visit the Christians, as he said, in the place which -was the centre and source of the sect. Now those disciples with whom -we conversed in the Holy City were of the straiter sect of the Jewish -Christians, all of them maintaining that it was fit to come into the -Church by first accepting the Law of Moses, and that the uncircumcised, -albeit Christians of a certain sort, were inferior in righteousness to -them that had received circumcision. And they spoke against Paulus and -all others that denied the need of circumcision, saying that Paulus was -no safe guide but a teacher of heresy. - -In part the narrowness of these brethren, in part the newness of the -sights which I saw in Jerusalem, and in part also the fear that I -had, lest by becoming superstitious I should fall below the rank of a -philosopher and lose the esteem of Artemidorus, caused me to harden my -heart against the promptings of the Holy Spirit which would fain have -led me to the Lord Jesus. But, in spite of all my efforts, certain -of the words of the Lord (both then and for many months afterwards) -kept coming to my mind, and in particular these: “There is more joy in -heaven over one sinner that repenteth than over ninety and nine persons -that need no repentance,” and again, “Come unto me all ye that are -weary and heavy laden and I will give you rest;” and there were times -when these last words so fascinated me, and I felt so weary of myself -and such a longing for the peace which he could give me, that I went -near to calling aloud unto him “Verily I am weary and heavy-laden, I -will come unto thee, O Lord.” But the cares and pleasures of this world -choked the good seed so that I could hear no more of the sayings of the -Lord, and strove to forget such as I had heard. Hence it came to pass -that my next letter to Artemidorus (though I had not yet received his -message of warning) breathed not a syllable of any desire to become a -Christian. - - -“ONESIMUS TO ARTEMIDORUS, HEALTH. - -“O for an hour of Antioch or Colossæ! Never before had I understood how -much of the joy of life we owe to the Muses till I came hither, where -the Muses are despised. Here are no temples (save one), no processions, -no dances, no games, no chariot races, no plays, no pictures, no -statues, no libraries; the very air breathes dullness and superstition. -If one brings a statue into these streets it is sacrilege; and they -shrink from our poems and songs, our literature and our very language, -as if it were a sin to be a Greek. And then the hideousness of their -temple, which during their festivals so reeks with the multitude of -slaughtered sheep and oxen that it resembles a kind of shambles! Never -may I again see a whole nation offering sacrifice as it were wholesale! -Even now I cannot forget the shrieks of so many ten thousands of -victims, and the reek of the burning fat and all the ill savor of so -many worshippers thus pressed together—and all this in a barbaric -building, with not so much as a single statue to adorn it, nothing but -eternal grape-clusters and stars and the like, all bedaubed with gold -in true eastern fashion for ostentation’s sake. Ostentation everywhere, -beauty nowhere! O for an hour of Colossæ or the pettiest Greek town in -Asia, to relieve the staleness of this Jerusalem, surely the weariest -and dullest of dull places! - -“But I am like to forget the occasion which caused me to take up my -pen, and which indeed (together with the suddenness of the journey -hither) has for the time driven out of my mind all thought of the -Christians. You must know then that, ten days ago, I beheld for the -first time a battle, if battle it is to be called, where one side -kills and the other is killed. It was after this manner. Coming to -Jerusalem and having now accomplished about half of the journey -between the city and Jericho, we, being mounted on dromedaries, -overtook a great multitude of mixed folk journeying on foot, four -or five thousand or more, as I should judge, some with swords, some -with spears, some with bows, but not a few unarmed or bearing nothing -save pruning-hooks and mattocks. Making our way with much ado through -this motley multitude, (who would not have suffered us to pass, being -Greeks, had there not been with us certain priests that were going up -to the Temple,) we found that this rabble called itself an army, and -that they were following a certain prophet, whom I saw, but I did not -rightly understand his name; only thus much, that he was from Egypt, -and that, being able to work all wonders, he had promised them that -he would take Jerusalem and destroy the Romans in one day. And what -think you was the prophet’s plan? There is a mountain called Olivet on -the eastern side of Jerusalem. Hither the multitude was to journey, -and here to take their stand. Thereupon the prophet was to lift up -his hands in prayer; the walls of Jerusalem (even as the walls of -Jericho in old days were cast down by the sound of trumpets) were in -like manner to fall to the ground; and the faithful would rush in and -slay every Roman with the sword. Heard you ever the like, for simple -credulity and self-conceit? And then to listen to the babbling and -boasting of these illiterate peasants! What great things they would -do when they had smitten the Romans! How the prophecies should be -fulfilled, and how they would rule over the Gentiles and break them in -pieces like a potter’s vessel! How they would cut the throats of every -Samaritan, and destroy the temple in Gerizim, and be avenged on Edom! -Never, never before have I felt better content that the whole world is -under the firm and just dominion of Rome! - -“However you shall hear how the Romans despatched this business -without much delay. Having gladly left these dangerous companions, -and hastening up the steep road, we had not gone twenty furlongs -before we met a squadron of Roman horse, blocking the road; but after -questioning us, they suffered us to pass up to a village named Bethany. -We soon came to a winding place in the road, which, being very high -up, commanded a view of all the road below. Thence looking down we saw -the helmets of the horsemen in an ambush, in a valley on the northern -side of the road, and we could hear the multitude (though we saw them -not by reason of the winding of the road) with psalms and shouts, and -without any order or discipline, coming up the hill; and soon their -vanguard (if vanguard it could be called where all was unguarded) would -have passed by the mouth of the valley so that the Romans could cleave -the rabble in two parts whenever it pleased them. Soon afterwards the -trumpet rang echoing through the hills, and anon we saw the helmets -and swords all flash together, and then such a crying for mercy, such -a shrieking and clamor, as made me stop my ears for horror; and we -hastily turned away towards Bethany. But we were still some furlongs -distant from the village when the Romans overtook us, their arms and -armor all dripping with blood, goading before them many hundreds of -captives fettered together; and on the morrow, near the western gate as -I went out of the city I counted no less than a hundred crosses. - -“Most gladly do I again open this letter to add that we purpose with -all speed to leave Jerusalem, and to come to Ephesus. Hereto Philemon -is moved, not so much by the unquiet times here, as by a letter -announcing that Apphia is sick; for whose sake I am truly sorry, and -I beg you to join with the worthy Evagoras (whose zeal is greater -methinks than his knowledge in medicine) that she may be restored to -health; but for Philemon’s sake I rejoice, for assuredly a month’s -sojourning in Jerusalem would no less draw him to the Jews than it -would drive me from them.” - -On the morrow we left Jerusalem and came to Cæsarea Stratonis; and then -to Sidon and so home, as I shall recount hereafter. And all this while -I remained still an unbeliever, outside the fold of the faithful. - -But even so must it needs have been, O Lord. For to thee none draweth -nigh through weighing of probabilities, no, nor through belief in thy -mighty works, nor through trust in traditions concerning thy birth and -rising again; but it is through Love of thee and Trust in thee alone -that thou art embraced; for thou art Love, and by thee alone is the -heart of man made capable of thee. Wherefore it pleased thee in thy -mercy that I, in seeking to find thee should not find thee, to the -intent that afterwards in not finding thee I should find thee. For now, -I reasoned, I examined, I sought; yet I found not. But afterwards, I -reasoned not, I examined not, I sought not; yea, I fled from thee that -I might wander in the wilderness of sin; but even there didst thou meet -me and through thy love mine eyes were opened; and I could not choose -but know thee to be my true Shepherd, and when thou didst call me by -name I could not choose but come. - - - END OF THE THIRD BOOK. - - - - - THE FOURTH BOOK. - - -§ 1. HOW WE CAME TO ATHENS. - -Loosing from Sidon we were driven by violent winds to the Chelidonian -isles. There the Pamphylian sea divides itself from the Lycian; and -the floods, meeting several ways and breaking against the promontory, -swell into terrible billows rising higher than the cliffs. But when we -were now in great peril of our lives, the Lord had mercy on us. For he -sent a star which, seeming to settle upon our top-sail, by a left-hand -course directed our vessel again into the sea, just when it was ready -to be dashed upon the cliffs. I had often before heard speak of these -marvellous stars, but never yet had seen them; and although Artemidorus -had taught me that they were no gods but mere effects of causes -according to nature, yet, in such extreme peril, being filled with -thankfulness for our deliverance, I could not but join myself with the -mariners and the rest of the crew in doing worship to the twin-gods. -That very night—having often before of late had visions of a man seated -on the clouds and encompassed with brightness—there came to me another -such vision, but of more than usual splendor, and he beckoned to me and -said that the stars had been sent by him, and not by these twin-gods -whom I had ignorantly worshipped. But I shook off the dream as being a -mere phantasm of the night, not knowing that it was from the Lord. - -Escaping from the peril of the seas, we sailed through the Arches, -and thence were driven onwards, not however to Ephesus, whither we -desired to have come, but to Piræus. There, owing to the sickness -of Philemon, we spent some days, during which I lodged in the house -of Molon the rhetorician; and when at last my master returned to -Colossæ, I persuaded him to suffer me to remain at Athens for a while, -that I might study rhetoric and attain the true Attic pronunciation -and idiom, so that I might be the more useful to him as amanuensis -and secretary. But I had other reasons for desiring to remain. For -besides the delights and novelties of the city—which were all new to -me because I had not been able to persuade Philemon to spend more than -two days there when we last came to Greece to visit Lebadea—I had -already conceived a love for Eucharis, Molon’s only daughter. But, of -this, more hereafter. Meantime it chanced that Philemon, returning to -Colossæ, much infected with the superstition of the Christians (as -Artemidorus termed it), had caused the latter to suppose that I also -was in the same condition of mind; which (to my shame be it spoken) -was far from the truth. However, Artemidorus taking it to be true, and -being sorely incensed against me, wrote the following letter which I -will here set down, being the last I received from him on this matter: - - -§ 2. HOW ARTEMIDORUS REBUKED ME, SUPPOSING THAT I WAS IN DANGER OF -BECOMING A CHRISTIAN. - - -“ARTEMIDORUS TO ONESIMUS, HEALTH: - -“So Onesimus thinks it possible to reconcile philosophy with the vilest -and falsest of superstitions. Come now and let me demonstrate to you, -if your ears are not yet altogether stopped against the truth, 1st, the -blasphemy and absurdity of your new religion; 2nd, the uselessness of -it; 3rd, the self-conceit of it; 4th, the uncertainty of it; 5th, the -folly and puerility and degradation of the man who stoops his neck to -the yoke of it. - -“To begin, then, it is blasphemous. For it teaches that the Supreme God -has sent down his only son in the shape of a man to deliver men from -sin. What! are we to suppose that the Son of the Supreme can be made -like unto a mortal? As if a convention of frogs around a puddle should -croak among themselves debating which is the greater sin, and should -say, ‘Behold, the Supreme God has sent down his only son, in the shape -of a frog, verily born of a frog, to deliver all the race of frogs from -their iniquities;’ or as if a number of worms should examine their -souls and say ‘Alas, alas, we are fallen away from the divine image of -the Supreme; and therefore our Father in heaven hath sent unto us his -Son made in the image of a worm.’ Away with this impiety of likening -the Architect of the Universe to sinful frogs and self-introspective -worms! For if there be a God—which I do not myself believe, but if -there be one—doubtless he is as little like a man as a frog or a worm, -but infinitely superior to all his creatures, and transcending all -their knowledge. - -“But sin forsooth is a terrible evil, and the usefulness of this new -religion consists in this, that it is to ‘take away _sins_.’ Which -of the Greek or Roman philosophers, of any note, has recognized this -absurd fiction of _sin_? It is a mere Jewish fantasy, unknown among -other nations, except where it may have been insinuated by these -vagrant proselytizers into the minds of a few women and children or -imbecile dotards. Error there may be; but sin cannot be, whether -there be gods or not. For if there be no gods there can be no sin; -and if there be gods, who made all things, it is inconceivable that -they should have made sin. Nor, if sin had any existence, could it -be increased or diminished. For all rational people know that there -neither were formerly, nor are there now, nor will there be again, -more or fewer evils in the world than have always existed; the nature -of all things, and the generation of all things, being always one and -the same. And whereas these Christians profess, ‘We were sinners by -nature, but the All-Merciful hath changed us’—they ought to be taught -that no one even by chastisement, much less by merciful treatment, can -effect a complete change in those who are sinners by nature as well as -by custom. Hence this boast of removing sins is an imposture, and the -religion that makes the boast is useless. Moreover what an insult is -it to their superior god that these men should admit that he made them -after a certain pattern and then changed his mind and desired to remake -them! Or else they are forced to introduce a certain Satan, who by his -devices, perverted men forsooth from the divine image, and so for a -time overcame the superior god. But it is clear, even to a blind man, -that a superior god, overcome, though but for a time, by an inferior -god, is for that time, no longer superior, much less Supreme and -All-Powerful. Therefore your religion is proved to be not only useless, -but blasphemous. - -“In the third place, mark the impudence of it and the self-conceit. For -admitting that the superior god could send his son as a man, can we -possibly believe that he would send him as a Jew, and not as a Greek, -or as a Roman, or as a man of no particular nation? I have heard you -laugh at Zeus in the comedy when he wakes up after his day’s debauch -and despatches Hermes to the Athenians and Lacedæmonians to complain -that they curtail his sacrifices and keep him on short commons. But -why do you not laugh at your own superior god who, awakening after the -slumber of many thousands of years, despatches his son to one single -nation, and that the smallest and vilest and most contemptible upon -earth? Moreover consider how exacting and impudent is your religion -beyond all others. Heracles, Asclepius, and Romulus, claim not to be -the only children of God, but leave room for others also. And how -many others! Worship, if you will, him who was put to death upon the -cross, but set not your selves above the Getæ who worship Zamolxis, or -the Cilicians who worship Mopsus, or the Acrananians who pay divine -honors to Amphilochus, or the Thebans who do the same to Amphiaraus, -or the Lebedians who (in company with yourself) pay reverence to -Trophonius. For how is your Syrian saviour better than the Theban, or -the Cilician, or any other of the host of his rival saviours? Nay, he -is inferior, if we are to trust that which is reported concerning him -and them by the followers of each. For Christus did but show himself to -men in times past, whereas these others, if you are to believe those -who worship them, are still to be seen in human form in their temples, -appearing with all distinctness. - -“Next, as to the uncertainty of your new religion. Consider that just -such another as your Christus, might come into the world to-morrow, -and indeed such are continually coming forward in the market-place of -every town in Asia, who are wont to say, ‘I am God, or I am the Son of -God, or I am the Divine Spirit. I am come to save you because ye, O -men, are perishing for your iniquities;’ and they persuade their dupes -by promises or threats: ‘Blessed is he who does me homage; on all the -rest I will send down eternal fire.’ And then the followers of such an -one in a confident voice call on us saying, ‘Believe that he whom we -preach is the Son of God, although indeed he died the death of a slave; -yea, believe it the more on this very account.’ If these people bring -forward a Christus every year, what is to be done by those who ‘seek -salvation?’ Must they cast dice to decide to which of all the saviours -they should pay homage? - -“But lest you should imagine that I am entirely dependent upon you -for my knowledge of this sect, understand that both here, and in -Hierapolis, and in Ephesus, I have made search concerning it; and I am -become an adept in their ridiculous jargon which speaks of ‘the narrow -way’ and ‘the gates that open of themselves;’ and ‘those who are being -slaughtered that they may live;’ and about ‘death made to cease in the -world;’ and how ‘the Lord doth reign from the tree;’ and of ‘the tree -of life’ and ‘the resurrection of life by the tree.’ All this talk -of timber, forsooth, because their ringleader was not only slain on -the cross of wood but also a maker of crosses, being a carpenter by -trade! And I suppose if, instead of being crucified, he had been cast -down a precipice, or into a pit, or hanged by the neck, or if, instead -of being a carpenter by trade, he had been a leather-cutter, or a -stone-mason or a worker in iron, then these absurd people would have -exalted to the skies a ‘precipice of life,’ or a ‘pit of resurrection,’ -or a cord of immortality,‘ or a ‘stone of blessing,’ or a ‘sacred -leather.’ What child would not be ashamed of such babble as this! - -“And this brings me to my last point, the shame and disgrace that any -philosopher must needs bring both upon himself and upon philosophy, -in stooping to so puerile a superstition. If you know not this, at -least your new friends know it; for like the hyena, they seldom attack -a full-grown man, but for the most part children or imbeciles; and -to the best of their power they would destroy reason saying (like -so many Metragurtæ, or Mithræ, or Sabbadii) ‘Do not examine, but -believe,’ ‘Your faith will save you,’ ‘The wisdom of the world is -evil, foolishness is good.’ For this cause, because they distrust the -wise and sober, they prefer to decoy the young, saying to them, ‘If ye -would attain to the knowledge of the truth, ye must leave your fathers -and tutors and go with the women to the women’s apartments, or to -the leather shop, or to the fuller’s shop, that he may there attain -perfection.’ And they retail the sayings of these illiterate creatures -as if they were repeating the precepts of a Socrates: ‘Simon the -fuller, or Eleazar the leather cutter, or John the fisherman affirmed -this, or that.’ I say nothing also of the immorality of a religion, -which asserts that God will receive the unrighteous, if he humble -himself, because of his unrighteousness, but he will not receive the -righteous man who approaches him adorned with righteousness from the -first. All these immoral theories, these lies, and myths, and vile -superstitions, are taught by the Christians; and taught in the name -of whom? Of one who died as a slave after being deserted (according -to their own confession) by his most devoted followers. And taught -for what cause? Simply because a phantom of him was seen after his -death by a half frantic woman and some dozen of his other companions -who conspired together for the purpose of deception. For my part, if -I must needs give a reason why this most absurd religion attracts the -multitude, I should say that it is because the multitude in their -inmost heart, prefer falsehood to truth; and if I desired a new proof -that the world is governed by chance, or by fate, and not by gods, -I should discern it in the growth of this pernicious superstition. -Farewell and return speedily to thyself.” - - -§ 3. OF MY REPLY TO ARTEMIDORUS. - -I was astonished at the passion of his letter; and though I was at this -time neither a Christian nor likely to become one, the injustice of my -friend moved me to say somewhat on the other side. My reply was to this -effect: - - -“ONESIMUS TO ARTEMIDORUS, HEALTH. - -“Your vehemence surprises me. That I am not, and shall not be, a -Christian, must be clear from my previous letters; and that which I saw -in Jerusalem has set me, even more than before, against the Jews and -all things Jewish. Nevertheless, Artemidorus, I am far from agreeing -with you in all your condemnation of this sect, which you seem to me, -of set purpose to misunderstand. - -“And why do you vent dogmas on me? How know you that God is unknowable? -Were it not more seemly for a philosopher to conjecture, and not to -know, where knowledge is impossible? Why, therefore, should a man be -ashamed of conjecturing (in Plato’s company, I think), that the most -perfect image of the Supreme God is neither a frog, nor a worm, but a -righteous man? And if man be at all like unto the Supreme Goodness, -then to be virtuous, I suppose is to be most like Him; and to be sinful -is to be most unlike Him, a calamity from which the Supreme Being -Himself might naturally desire to deliver mankind. However, I purpose -not to argue with you, for I cannot think that you yourself believe in -your own arguments, you who say that there is no difference between -sin and error; or else I suppose you will be consistent and blame your -slaves equally if Glaucus to-morrow commits theft or murder, and little -Chresimus says that five and six make ten. - -“But one word concerning Christus himself. It is but a few weeks ago -that I heard you praise some Roman or other for saying that we ought -to choose out some noble life, to be as it were a carpenter’s rule, -by which we might straighten our own crooked life; why will you not -praise me, then, if upon finding this Christus to be a truly great -and noble man, I make his life the rule of mine? But you reply, ‘What -do you know that is noble and heroic in him?’ I will answer this -question when we meet. Meantime let me say that though I know but -little, it is more than enough to assure me (for your letter proves it) -that you know nothing of him. Do not again suppose that I am likely -to be a Christian. I am prevented from this by arguments, and by -feelings still more powerful than arguments. Yet I have at least this -advantage, Artemidorus, over you, that I have not yet allowed prejudice -unphilosophically to blind my eyes to the truth, and that, after -studying the life of Christus, the store of the examples of great men, -which you yourself have exhorted me to treasure up in my heart, is now -enriched by the example of one more man, both good and great, who has -been able, according to your own avowal (perchance by the mere memory -of his goodness), to convert fullers and leather-cutters and thieves -and adulterers into decent citizens. Farewell and be thyself.” - - -Although I spoke thus in defence of the Lord Jesus against the -reproaches of Artemidorus, yet was I very far from following the Lord, -yea and perhaps all the farther that I had learned to talk admiringly -of him as of a man on a level with Socrates and Pythagoras and -others. For this kind of admiration took up that place in my heart -which should have been filled by faith or trust, and left no room -for them. Nor indeed was I fit at that time to come to the Saviour -because my eyes were not yet opened to discern my own sins so as to -desire forgiveness; for the Saviour calls unto himself the “weary -and heavy-laden,” but I was not yet weary enough nor felt as yet the -burden of my sinfulness. And as for all those questionings of words, -and traditions, and proofs, on which Artemidorus had set me, they had -taught me indeed many new things about the Lord Jesus, and what other -people believed concerning him, but they had not taught me the Lord -himself, so that I might know him and love him and believe in him. And -when at last I began to draw nigh unto him and to listen to his words -and to meditate on them, behold, I was called away from my instructors -in Antioch, and found afterwards no one like-minded who was willing to -set forth before me the very words of the Lord; but, on the contrary, -those of the brethren whom I met in Jerusalem cared not so much for the -Lord as for the Law of Moses, and drove me back from him when I was -desirous to draw near. - -But why do I blame others when I was myself mainly to blame? For I -erred in the pride of my heart, because I preferred the wisdom of -the Greeks to the wisdom of the Lord Jesus. Therefore didst thou, O -All-Wise, permit me to have my heart’s desire, and to serve the Greek -Philosophy and to take that yoke upon my neck, that I might prove -it and know it, whether that service were freedom indeed; and then -didst thou make me to pass through the dark valley of affliction and -didst suffer my wandering steps to stumble and sink in the mire of -wickedness, to the intent that I might understand at last that the -Wisdom of the Greeks, for all the beauty of it and the pleasant sound -of it, has no power to lift up a drowning soul from the deep waters of -sin. - - -§ 4. OF EUCHARIS AND OF MY LIFE AT ATHENS. - -Partly perhaps because Eucharis had lived with her father some years -in Rome, (where women lead not so sequestered a life as in Asia and -at Athens) and partly for want of slaves, and because her mother had -died when she was still in tender years, but also in great measure -because of the ability of her mind and the depth and extent of her -knowledge, Eucharis was rather as a pupil and companion to Molon than -as a daughter and housewife. Her grace and beauty were more than equal -to her learning; but that by which she drew my heart to herself was -the gentleness of her disposition and the singular modesty with which -she bore her many accomplishments. For though she was the flower of -the house and the delight of her old father, yet did she never in any -wise strain or try his affection by caprice or humors; yea rather, by -reason of his poverty, and because he had scarce a slave whom he could -call his own, she, to whom all should have ministered, was content -and glad to minister both to the old man and to his friends, and this -with all willingness and aptness, and yet so modestly and quietly -that her coming was as noiseless as the sunshine, and we only knew -that she had departed because the brightness seemed to have passed -out of the chamber. When I became the old man’s pupil, and in no long -time the most intimate of all his pupils, I obtained also a share in -the pleasure of her constant and familiar society; and, by degrees, -gaining the liking of my old tutor, I was helped to the friendship of -his daughter as well; and conceiving for her an affection more intimate -than friendship, I was blessed at last, in return, with the certainty -of her undivided love. - -The time had now come for me to put the kindness of Philemon to the -proof. From the first, he had treated me rather as a son than as a -slave; and, whithersoever I had accompanied him, his carriage towards -me had always been such as to lead even those who knew that I had once -been a slave, to suppose that I had been long ago emancipated. So I -straightway wrote to him, telling him of my affection for Eucharis, -and how I had obtained the consent of Molon; and although I did not -venture to express the hope that he would make me free at once, yet I -besought him to make some promissory emancipation (after the custom -common in Asia) that I might be free, on condition of serving him -faithfully for such period as he might please to name. This limited -request I made, rather for form’s sake than as supposing that he would -stand upon conditions; for, remembering his constant kindness, I looked -for nothing less than that he should wholly emancipate me at once. -So having sent off this letter I confidently waited for an answer. -Meanwhile I spent the time pleasantly in the society of Eucharis, and -Molon, and my companions in learning; and I also took a great delight -in the beauties and antiquities of Athens. - -The dreams and visions with which I had been visited in Syria, and -still more while I was tempest-tossed sailing to Peiræus, soon ceased -after I had been some few days in the house of Molon. Each day brought -with it some new thing to see or hear. Though the streets of Athens -were not to be compared with those of Antioch, being small and mean and -narrow and not evenly built, yet the public buildings and temples and -theatres far surpassed anything I had seen in any city of Asia; and -as for the statues of the gods, they fairly ravished the heart with -their beauty. Moreover an edge was given to every pleasure of sight by -the hearing of some history or legend; how Demosthenes spoke in yonder -place of assembly, and in these groves and porches walked Aristotle -amid his disciples, or Plato taught, or Socrates conversed, and here -the tyrant was slain by Aristogeiton, and there Pericles pronounced the -funeral oration over them that fell in the wars. Also, it so chanced -that, besides the daily sight of the palæstra and the attendance at -the lectures, the Dionysian festival with its customary plays came -round while I was still at Athens. I had seen plays before in Asia, yet -these so enchanted me with the beauty of the masks and choruses and the -marvellous skill of the actors that I was well-nigh swallowed up with -the glory of the drama; and finding occasion to be introduced to some -of the actors, I frequented their society and heard them rehearse, and -sometimes myself practised recitations in their presence, endeavoring -to gain some knowledge of their art. Amid all these engaging pursuits -and delights, the time passed as if upon wings; and in the evening the -greatest delight of all, after the thousand pleasant distractions of -the day, was to talk with Eucharis and her father concerning all that I -had seen and heard. - -We conversed together of all matters of art and letters and philosophy, -and not seldom about my own life, the sorrows of the past, and what -remained in the future; and, as was natural, my travels in Syria were -not forgotten. Yet about these I spoke seldom and sparingly, lest I -should be forced to make mention of the Christians; concerning whom at -that time I was loth, I scarce know why, to say aught either for good -or evil. But on the last day of our being together, some fate (as I -then called it) decreed that I should no longer keep silence concerning -them. It was after this manner. We had been conversing together, Molon -and I, touching the Pythagoreans, by what bond of fellowship their -society was in former times bound together, and by what cause that bond -was broken. And thereupon I all unwittingly let fall some words (and -repented as soon as they had been spoken) how a certain Christus, a -Syrian, had founded a society, somewhat akin to the Pythagorean sect. -Then Eucharis straightway would have give me some account of this -Christus and his society; and when I made as if I had not heard her, -and afterwards would have put her off on some pretext—saying that the -matter was not worth her hearing, or that I knew not much of it for -certain, and the like—she looking steadfastly upon me and perceiving -(I suppose) that I was in some confusion, besought me not to hide -from her anything that I knew. So I, not finding any escape, began to -describe to her the new Brotherhood or Commonwealth or Christus, as I -conceived it; and being carried onward I spoke more freely than I had -intended, and summing up all that I had heard and some things that I -had imagined, I described how wealth and violence were to have no more -power in the world, and there was to be no more oppression, and sin was -to be taken away by forgiveness; and those that the world counted great -were to be cast down, and he that was humblest and made himself least -was to be lifted up and, in a word, the most willing servant of all was -to be king of all; and all the nations of the earth were to be as one -Family, wherein Christus was to be the Elder Brother, and the Father -was none other than the Supreme God; and how (as his followers averred) -he had foretold that he should be slain, yea, and declared that he -would willingly die, but that, overcoming death, he should manifest -himself to his disciples after death, and be constantly with them; and -how his disciples alleged that somewhat of this kind had indeed come -to pass, for that many of them had seen him in apparitions by day or -dreams by night; and lastly how (whatever error else there might be -among this sect) this Christus of a truth appeared to have a marvellous -power to turn the vile and wicked to lives of virtue and purity. - -All this time Eucharis was rapt in thought; but I was so intent on the -matter of my discourse that I noted not her countenance till I had -well-nigh made an end of speaking; but when I perceived it, I broke -off, saying that after all, it was but a Jewish superstition, and -that as for these apparitions of Christus, they were but according to -nature, if there were indeed any apparitions at all. But Eucharis, -still musing and pondering, made no answer for a while, and at last -asked my opinion concerning all dreams and visions, whether they -came from the gods or no. I said, “No, but from natural causes.” -Then replied Eucharis, “Yes, but if, as your Artemidorus says, the -twin-stars that bring mariners help, come to us from natural causes, -and yet you worship the gods that send them; may it not also be that -some dreams and some visions, though coming to us—like air and light -and the fruits of the earth—in the common course of nature, may -nevertheless be sent to us by the immortal gods?” Then after a pause -she added, “And you too, Onesimus, while studying the life of this -Teacher, have you too been visited by him in your dreams?” - -Fearing to be engaged in any further discourse concerning this matter -I rose up to bid Molon farewell, alleging the lateness of the hour; -but at that moment there came a knocking at the door, and presently -appeared Chresimus, a slave of Philemon, bearing a letter for me, -and with the letter this message by word of mouth, that the old man -desired my most speedy return. I broke the seal at once, fearing that -Philemon might be sick and nigh unto death. But the latter said not a -word touching his health, nor did it give any answer to my request for -freedom, neither “yes” nor “no,” only bidding me use all expedition to -return because “something of great import” had taken place, concerning -which he would gladly have speech with me before resolving further in -the matter on which I had written to him. I wished to have tarried yet -a few days in Athens, but Philemon’s command was express that I should -return on the next day, and that Molon should excuse me to my friends; -and, so saying, Chresimus went forth to make ready for our departure -on the morrow. My heart sank within me as I turned to bid farewell to -Eucharis, foreboding that I should henceforth live without her, and -that life without her would be death. But she comforted me, saying -that her memory must always live with me, as mine with her; and that -we must take hope as our common friend; and clasping round my neck a -little amulet, which I was ever to guard with the token of my brother -Chrestus, “On thy brother’s gift,” she said, “there is written TRUST, -and on mine there is HOPE; and with trust and hope we must needs do -well; for as to love we need no assurance:” and with these words she -bade me her last farewell. - - -§ 5. HOW I RETURNED TO COLOSSÆ, AND OF MY NEW LIFE WITH PHILEMON. - -Even while Philemon embraced me on my return to Colossæ, I perceived -that he was marvellously changed. Whereas he had been wont to wear -on his countenance an anxious and restless expression, now he was -calm and composed, with a cheerfulness that seemed to spring (not as -in the former days of his settled health when I first knew him) from -easiness and good temper, but from some deep change in his nature. The -suspicion that came into my mind on beholding him was confirmed by -the first words he uttered thanking the Lord for my safe return; and -he immediately avowed that he had become a Christian. Had he then, -I asked, submitted himself to the Jewish law? No, he replied; Paulus -(the same of whom we had heard so much while we were in Syria) who had -admitted my master into the sect of the Christians, had taught him that -it was neither needful nor fitting that he, being a Gentile, should -observe the laws of the Jews. When I asked him what Artemidorus said, -he bade me no more mention the name of the Epicurean, whose society, -said he, I have for sometime renounced. Of others of my best friends -he spoke in the same way, especially of Epictetus, and Heracleas; but -he made mention of other persons, mostly bearing Jewish names, and men -either not known to me or known to be illiterate and of the common -sort, with whom he hoped I should soon be better acquainted; “for -they,” said he, “belong to us—as will you also, my dear Onesimus, in -due time, I hope and earnestly believe—and the brethren of Colossæ are -wont to meet at worship at my house.” My thoughts being in a maze I -thought to turn the discourse by questioning him concerning friends and -kinsfolk, and I inadvertently asked whether his sister’s son—who was -wont to come in from the country to visit him each year—was intending -to come to the city at the forthcoming feast of Zeus; but Philemon, -making some hasty sign to deprecate my speech about the festival, added -gravely and with authority that he was assured I should no longer wish -to take part in the procession nor to go to any of the games or public -spectacles; “for,” said he, “it is not gods but demons that preside -over such shows.” Much more he said on this topic; and I found that -my last letter to Artemidorus (as the Epicurean had reported it, -misconstruing it, I suppose, in his passion) had caused Philemon to -think that I was already a Christian in heart. But, concerning Eucharis -and emancipation, not one word. - -After waiting a long while to see whether he would be the first to -speak, I reminded him of my request. He replied that he had a good -will, yea and a sincere affection for me, and that he fully intended -to emancipate me; but he did not think it fit that I should take to -wife the daughter of a rhetorician and declaimer such as Molon, one who -was by pursuit, as well as by disposition and nature, devoted to the -worship of false gods. He had therefore arranged for me a marriage with -the daughter of a very worthy citizen, Pheidippides the wool-seller, -who, though not as yet one of the brethren, was most favorably inclined -towards them, and who was quite willing to give me Prepousa to be my -wife, if Philemon would emancipate me and give me a sufficient estate; -and this, said he, I shall willingly do. - -I was speechless with anger. But Philemon supposed my silence to be -caused by excess of gratitude unable to find vent in speech. So looking -affectionately on me he said there was no need of thanks, for that he -was willing to do much more than this rather than suffer my soul to -be ensnared at Athens. Then, in the same tone of authority in which -he had spoken throughout (unusual in him and to me most unexpected -and distasteful) he said that I was wearied with travel and had need -of rest; wherefore he desired that I should consider myself excused -from my attendance and retire to my chamber. When I went forth from -his presence, a great gulf seemed to divide me from Eucharis, and from -freedom, and from all hopes of a happy future. As to the religion of -the Christians I was no longer drawn to it even so much as before. -Had I not in former time restrained Philemon from joining himself to -it? Had he not in those days acknowledged that my understanding was -superior to his, deferring readily to my advice? And now was I to -confess myself in the wrong? Was I, slave-like, to bow to one inferior -to me in mind, because he chanced to be the master of my body? How -could I meet Artemidorus or Epictetus after so great a disgrace? On -the morrow, therefore, when I attended Philemon in the library and he -asked me what I thought of his proposals, adding that he trusted I -should soon be willing to receive baptism, I with difficulty restrained -myself so far as to answer merely that at present I was unwilling, and -that in any case I did not wish to marry Prepousa. He was silent for a -while and evidently displeased. Then he exclaimed, “If only Paulus were -in Asia at this time, my hopes of thee would be speedily fulfilled.” -But as I had been often present willingly at the Christian meetings -in Antioch, he said that I could make no objection to be present at -the meetings of the brethren in his house where I should receive -instruction which, he hoped, would soon induce me to be baptized. About -manumission as before, not a word; but I perceived that it was hopeless -to ask for it. - -That same day I was summoned to attend one of the meetings of the -brethren, at which were present all the slaves of Philemon, and not a -few belonging to other citizens, and many freedmen also, and some that -were free-born; but these, few, and for the most part Jews, and not men -of any breeding or education. And I, being wilful at that time, and -contemptuous of others, and given to think far too highly of myself, -looked down upon these unlearned brethren, and stopped my ears against -the truth and hardened my heart, scoffing within myself at their faults -of speech and solecisms, and at the barbarous dialect of their Greek; -and besides, to speak the truth, the discourses of Archippus, the son -of Philemon, were too much upon the prophets and too little upon him -to whom the prophets bear witness. So they moved me no more than the -discourses of Lucius at Antioch, or even less. Yet once when Tatias—the -man whom Philippus had raised from the dead—stood up and testified how -all things had become new for him since he had believed in the Lord, -and how darkness had passed away and all was full of light and joy and -peace, and how the Lord Jesus was a friend that never failed in the -hour of need: then for the first time, spite of myself, my heart was -touched and I seemed ready to stretch out my hands to the Saviour; but -at that instant methought I saw Philemon watching me narrowly to see -whether I was moved by the discourse, and thereon my heart rebelled -again and I could think of nothing but the great gulf which my master -placed between me and Eucharis. Thus was my heart still hardened -against the truth. - -Being in this condition of mind, I found my new life full of dullness -and melancholy. Each day passed like the day before, and prepared for a -morrow that should be still the same. The images of the gods had been -removed from the hall and from the court-yard; no pictures, no songs, -no garlands, no feasts, nor meetings of friends; our old acquaintance -seemed to have disowned us, and there were no longer any occasions -for discourse on arts, or letters, or philosophy. Even the library -had been despoiled of many of the best and choicest books; the busts -of most of the great poets and authors had been removed; and Philemon -employed me during many hours of the day in transcribing, no longer -Euripides or Menander, but the Greek translations of the books of the -Jewish prophets. The only diversity in the circle of our daily life was -that on certain days the household met for worship; but if I profited -little from the first day of meeting, I gained even less from those -that followed; for then a certain Pistus, a Paphlagonian slave, took a -great part in the prayers and discourses, especially when Archippus was -absent, and one might as well have hoped to gather grapes from brambles -as good from the words of Pistus. If such was our life at home, it was -vain to look for change in life abroad. For I was no longer permitted -to go to any public spectacle; and the society of every friend and -acquaintance for whom I had any affection was proscribed. In this -solitude and dejection I looked for counsel, but could find none. To -Artemidorus, being so near a neighbor, I durst not resort, for fear -lest Philemon should be informed that I had disobeyed his prohibition, -but I resolved that I would use the first occasion to go to Hierapolis -that I might there ask the advice of the young Epictetus. - - -§ 6. CONCERNING MY VISIT TO EPICTETUS. - -When I came to Hierapolis I found Epictetus keeping his bed and scarce -able to move a limb. His master, he told me, had tortured him most -cruelly, twisting his leg so as to force the bone from the socket; and -the physician had declared that he would be lame for life. In answer -to my execrations against all masters of slaves and Epaphroditus, -his master, in particular, “Peace, my friend,” said Epictetus, “our -masters are becoming better and not worse; and besides, ever since -the sixth year of Claudius, we have a law in our favor. For, before, -if we were turned out to die in the streets, and then were impudent -enough to recover, our masters could claim us back again; but now the -divine Claudius has decreed that if death spare us, our masters shall -spare us also. However, my chief consolation lies not in the laws of -Claudius, but in philosophy; for since you and I were last together, -you must know I have become a philosopher.” “Prithee,” said I, “if -slaves can indeed become philosophers, let me have some benefit of your -philosophy; for assuredly I have need of it. Did not your philosophy -fail you when that cruel wretch so wantonly injured you?” “Pardon me,” -replied Epictetus, “he did not injure me, as indeed I explained to -him at the time.” “Explain then to me,” said I, “this most mysterious -riddle.” “I told him he could not injure me though he would injure -himself. Hereon he retorted that he would break my leg. I replied, ‘In -that case it would be broken, but what of that?’ At this he stared like -a bull, and said that he would cut off my head. To that I rejoined, -‘And when did I ever tell you that I had a head of such a kind that -it could not be cut off?’ Upon that he burst into a passion, threw me -down, kicked me, and began to twist my leg. As he proceeded, I warned -him and said, ‘If you continue, you will certainly break it.’ He -continued; and then I said to him, ‘There, now my leg is broken; but -you have not injured me, but only my leg and perhaps yourself.’” - -All this seemed to me new and yet not new. Sitting down on the bench -beside his pallet, I said, “Well, but, Epictetus, this differs not -much from the philosophy of the Stoics or the Cynics.” “I did not -maintain,” replied he, “that my philosophy was new. Nevertheless I do -not perceive that it is very common in these parts.” “You mistake,” -said I, “a great many in Hierapolis read Chrysippus, and not a few -even in Colossæ.” “Read Chrysippus,” exclaimed my friend with a laugh. -“Yes, read Chrysippus, but how many act Chrysippus? Much as if we were -to go to a wrestler, and say to him, ‘Come, Milo, shew us how you can -give your adversary a fall,’ and Milo should reply, ‘Nay, rather step -into the next room, and feel the weight of my dumb bells.’” Then he -turned affectionately to me and said, “It is not the object of life, -my dearest Onesimus, to have read the hundred and forty volumes of -Chrysippus, but to put the precepts of Chrysippus in use, and so set -them before men in a brief form fit for use; and this is what I am -endeavoring to do.” “Set them before me then,” said I, “for Zeus knows -that if you have any philosophy fit for use, I can find use for it. -What therefore is the foundation of your philosophy?” - -“The foundation,” replied my friend, “consists in the distinguishing -of things in our power from things not in our power. The things that -are needful are in our power, viz. justice, temperance, truthfulness, -courage and the like; but the things that are not in our power are not -needful, such as wealth, beauty, reputation, health, pleasure, life -and the rest. Many philosophers admit this in word, but do not carry -it out in deed, partly because they talk much and do little, and being -immersed in speculations are not ready for actions, when the hour for -action is at hand. But if a man have this foundation once solidly built -within his heart so as to be able to base all his actions on it, from -that time he will be perfectly free and do all things according to his -own will. Therefore make up your mind once for all what is your object -in life; what it is you want. A dinner? or to escape a whipping? Well, -then, you will do your master’s bidding to gain your dinner, or to -escape a whipping. But a philosopher will not do this, because he does -not fear hunger, nor a whipping, nor any master. ‘What,’ you say, ‘must -not a philosopher fear Cæsar?’ No, for he does not fear the things -that Cæsar can bring. For, mark you, no one fears Cæsar in himself, -but only the things that Cæsar brings with him, such as the sword, -banishment, poverty, torture, disgrace. But fetch me Cæsar here without -his thunders and lightnings, and see how bold the veriest coward will -be. Why then should a philosopher fear Cæsar, since he has no fear of -Cæsar’s thunder and lightning? - -“Distinguish therefore between what you can and what you cannot do, -and in that knowledge you will find freedom. If you are thoroughly -persuaded in your inmost mind that those things only are yours which -are really yours and which are needful to you, then you will aim at -nothing which you will not attain; you will never attempt anything -with any kind of violence to yourself; you will blame no one, you will -accuse no one; nobody will ever hinder you from the accomplishment of -your desires; in fine, you will never be subject to the least regret. -Take an instance. My leg, you will observe, is inflamed, and it has -certain sensations which are called painful. Good: that is the popular -manner of speaking. But it is a mere imagination. My inflamed leg does -not hinder me from being honest, just, and courageous; in other words -from attaining the objects of existence and the aim of all my desires. -Consequently I have accustomed myself to bear always in mind that pain -of this kind does not concern me and is no real evil. For it is of the -nature of things that have no dependence on me. ‘But you will be lame -for life,’ say you. That is very probable, and indeed our physician -tells me it is certain. But what then? When I am lame, my lameness -will be an obstruction to my feet in walking, but not to my will in -doing what it is inclined to do. It follows that sorrow and the signs -of sorrow such as weeping and groaning, are all the mere results of -false conceptions and imaginations. What is misfortune? Prejudice. What -is weeping? Prejudice. What are complaints, discontents, repining, -fretfulness, restlessness? All so many forms of prejudice, and -prejudice moreover concerning things uncontrollable by the will.” - -He paused. “You have defined sorrow,” said I, “and how do you define -death?” “A mere mask,” he replied. “It has no teeth. Turn it on the -other side and you will find it does not bite you. It is a mere going -away. Life is as it were a feast. At birth God opens the door to you, -and says, ‘Enter.’ At death, the feast being now ended, God opens the -door to you once again and says ‘Depart.’ Whither? To nothing terrible. -Only to the source whence you came forth. To that which is friendly -and congenial: to the elements. What in you was fire, goes away to the -fire; what earth, to earth; what air, to air; what water, to water. -There is no Hades, nor Acheron, nor Cocytus, nor Pyriphlegethon; but -all is full of gods and divine beings. He who can think of the whole -universe as his home, and can look upon the sun, moon and stars as -his friends, and enjoy the companionship of the earth and sea, he is -no more solitary nor helpless exile. Let death come to you when he -will. Can death banish you from the universe? You know he cannot. Go -where you may, there will be still a sun, moon, and stars, dreams and -auguries and communications with the Gods.” - -I interrupted him. “You say there is no Hades; are there then no -Elysian fields?” “I do not know,” replied he; “but why seek any -greater reward for a good man than the doing of what is good? After -being thought worthy by God to be introduced into His great City, the -Universe, so that you may discharge for him the duties of a man, do you -still cry for something more, like a baby for its food? Do you need -coaxing and sweetmeats to induce you to do what is right? Be not like -a bad actor that forgets the part assigned to him, when he steps upon -the stage. ‘I was sent in this world to play a part.’ Well said, Mr. -Actor; and what part? ‘The part of a witness for God.’ Good: repeat -your part. ‘I am miserable, O Lord; I am undone; no mortal cares for -me; no mortal gives me what I want.’ What babble is this! Away with the -fool. He has forgotten his part; hiss him off the stage. - -“Or take another of my metaphors. God is your general, and you must be -to him a loyal, obedient soldier, having sworn an oath of obedience, -which you will sooner die than break. Dost Thou wish me to live? I -live. To die? Then farewell. How wouldst Thou have me serve Thee? As a -soldier? Then I go cheerfully to the wars. As a slave? I obey. Whatever -post Thou shalt assign to me, I will die a thousand times rather than -desert it. Where wouldst Thou that I should serve Thee? In Rome, or -in Athens, or in Thebes? Thou art not absent from populous cities. -Or on the rock of Gyarus? Thou wilt be with me even there. Only if -thou shouldst send me to live where it is no longer possible to live -conformably with nature, then, but not till then, should I depart, -accepting as it were Thy signal of recall.” - -Here he made an end, and I sat for some time silent. His words were -to me as a trumpet-blast arousing within me a host of virtuous -resolutions, which I at that time mistook for virtuous acts, and -thought myself already an athlete or a hero; even as a drunken man -supposes himself Heracles, or as the reader of the hundred and -forty-three volumes of Chrysippus believes himself to be a man of -virtue. Presently I arose and thanked him, saying that I went forth -as it were to the Olympian contest, to put in use the precepts of -Epictetus my trainer. He smiled, and as I went forth from his chamber, -he called after me, “Yes, but Onesimus, for this contest you need not -wait four years.” - - -§ 7. HOW I TRIED THE PHILOSOPHY OF EPICTETUS. - -Epictetus was right; I had not long to wait for the contest of which -he spoke. It began on the morrow, and continued without intermission; -for day by day I was constrained to be present at the meetings of the -Christians, and day by day Philemon questioned me whether I had not -now at last been persuaded, and whether I was not willing now to be -baptized. However, I followed the advice of Epictetus, and said to -myself, “Truthfulness is in my power, but the goodwill of Philemon -is not in my power, therefore it does not concern me, and I will not -trouble myself about it.” But, in the evening of each day, when I -perceived that the breach was widening between me and my master, and -when I called to mind that it depended on him whether I should be -free or a slave, and united to Eucharis or parted from her for ever, -then my mind misgave me that I could not honestly say, “His goodwill -concerns me not.” Oftentimes I checked myself, saying that I was placed -in the Universe as a sentinel by God, and that I must not neglect my -post wherever it might be; but as often as these words came to my -memory, there came others also, namely that “if we were placed by him -where we could not live conformably to nature, then we might accept -this as the voice of a trumpet, sounding recall and bidding us quit -this life for another.” And said I to myself, can it be considered -living according to nature, that I should live in subjection to such a -servitude as this? Or is it living according to nature, to be removed -from all learning, just when I have been trained to use and enjoy it? -and to live apart from all friends, consorting with none but slavish -dispositions? and, in a word, having many faculties trained to noble -uses, to be placed in a position where all those faculties must needs -rust unused? - -Meanwhile the conduct of Pistus widened the breach between my master -and me and altogether envenomed my very soul against the faith. This -man had been Philemon’s secretary during my absence at Athens; and now, -finding himself like to be supplanted, he began to alienate Philemon -from me by sly insinuations, hints, letters unsigned in a strange -hand, and sometimes also by open questions cunningly asked of me in -Philemon’s presence. As, for example, on the day when I had visited -Epictetus, he asked me, in my master’s hearing, whether Epaphroditus -was in good health, he being the master of Epictetus, and a very -dissolute man. When I said “Yes, as far as I knew,” I could see from -Philemon’s countenance that he greatly disliked my going thither; -and I at once explained that I had not gone to see, nor had I seen, -Epaphroditus himself, but only his slave Epictetus, who was sick. Yet -the cloud on my master’s brow did not altogether vanish; and he did -not forget it. For that same evening he took me aside, saying that -it was time to have done with youthful passions and caprices, and had -I considered his proposal—not about baptism, for he would not at that -season make mention of higher matters—but concerning marriage, and -was I willing to marry Prepousa? I said “No.” Hereat he became very -grave, saying that it was a very suitable match for me, and well fitted -to keep me from evil courses, such as young men were liable to; and -he bade me think further of it and meantime to be more discreet what -company I kept, for he disliked that I should so much as enter the -house of such a one as Epaphroditus, though it were but to visit a sick -slave. It was all in vain that I attempted (perhaps too obscurely, for -I could not now speak freely with Philemon as in old days) to explain -that I stood in need of counsel and that I had gone to Epictetus for -it. “That is settled”—was all he had to say, before he dismissed me to -my chamber. Only, as I was departing, he called me back, and asked me -whether I had at least given up the thought of Eucharis. I said “No.” -To which he replied that he was very sorry for that, for he could not -consent that my soul should be ensnared by such a marriage, and so long -as I entertained that foolish passion it was not possible for him to -entertain the project of emancipating me. So saying, he dismissed me to -my chamber, speechless with passion. In this mood I took up my pen and -wrote thus to Epictetus:— - - -“ONESIMUS TO EPICTETUS, HEALTH. - -“I leaned on your philosophy, and it has proved a broken reed. No -longer can I live under the insupportable yoke of my slavery here. Yet -what am I to do? I cannot live conformably to nature. ‘Then die,’ say -you. And what then becomes of Eucharis, who would break her heart for -my departure? Your philosophy takes no account of wife, or children, -or those dear friends who are second selves. Their happiness is not in -your control; and yet how can you be tranquil in their unhappiness? -Answer me that. - -“One question more. A fellow here, a Paphlagonian, one Pistus, is -poisoning Philemon’s mind against me, drops notes, in a strange hand -and nameless, accusing me of deceit, theft, frequenting brothels and -all manner of impurity. His last stroke has been to persuade Philemon -to forbid me from visiting you. I hate him, and intend to hate him. -Does your philosophy allow of hate? - -“A third question. You say, We are soldiers and must die sooner than -desert our post. But who shall go bail for our General, that he is not -a fool or a knave, or anything but a name? Looking on the battle-field -of the Universe I see a conflict but the issue doubtful; no signs of -generalship, or at least of victory; in one place joy, in three places -sorrow; pleasure here, pain there; virtue sometimes prevailing, more -often vice; one master, twenty slaves; animals preying (by necessity) -on other animals; men (by necessity or choice?) oppressing other men; -everywhere conflict, the General nowhere. Read me these riddles, or be -no Œdipus for me. - -“Pardon me, dearest friend and guide, but I am beside myself with -passion, anxious, not for myself but for one beyond the seas, who sits -awaiting tidings from me and feels her life to be bound up with mine. -Strong in your presence, absent from you I am most weak. Impart, I -beseech you, some of your strength to one who sorely needs it.” - - -§ 8. HOW I WAS ACCUSED OF THEFT BY THE DEVICES OF PISTUS. - -At this time, and before I had heard from Epictetus, I received a -letter from Eucharis. After some delay, vainly hoping to be able to -impart more joyful tidings, I had written to her putting as bright a -color on the future as I could, but not concealing Philemon’s strong -objections and present refusal; and now I received her answer. It was -inclosed in a letter from Molon, in which he spoke of his class and his -pupils, and hoped that I was continuing my studies at Colossæ, entering -also into details about his recent lectures; at the close of his letter -he added that Eucharis was not in good health, and that he feared she -was troubled in her mind, being infected with superstition. Her old -nurse Thallousa affirmed that she had been fascinated by the evil eye; -but he thought the mischief had been in part caused by certain women of -her acquaintance, Christians from Corinth, who had brought to Athens -some strange rites and doctrines of one Paulus, and who seemed to have -disturbed her mind. However he trusted that her trouble would pass away -when better tidings came from Colossæ. The letter from Eucharis was to -this effect. - -“Do not cease to hope, dearest Onesimus. If I grieve, it is because I -seem to see thee grieving. Could I but know that thou wert hopeful, I -also could be both hopeful and happy. Thallousa would fain console me, -when I weep, by telling me sad stories of others who have loved and -have been made sad by separation, but I am not so cruel as to be made -happy because others are sad; so I seek comfort elsewhere. Dearest, -when we were last together, some doubtful words fell from thy lips, -questioning, methought, whether there be any Elysian fields such as the -poets sing of. Yet does it not seem (this present world being so very -full of sadness) that there must needs be some Isles of the Blessed, -called by whatever name, where those whom hard fate has divided here, -but whom the good gods must surely destine to be some day united, shall -meet, again never to be parted? Dearest Onesimus, dearer to me than my -own life, what if we meet not again on this earth? May it not be that -we shall meet elsewhere? Yet, even for this life, I still trust and -hope; and do thou the like for my sake. To think of thee hopeless kills -me. O dearest friend, sweet cause of my heart’s most bitter sorrow, -think not that I reproach thee because thy love is cruel. Sweeter, far -sweeter, to mourn as I mourn for thy absence, than never to have known -and loved thee. Farewell and hope on; and believe me faithful to thy -love, whether I live or die.” - -At the end of the letter were added these words: - -“I see I have ended my letter with a word of evil omen. Onesimus laughs -at omens; but for my own pleasure I will avert the evil by repeating -a former question. The visions concerning Christus that thou didst -speak of, have they ever appeared to thee too in thy dreams? Because -thou didst forget to answer this same question when I first asked it -of thee, let this violet, which I now kiss, be my ambassador that thou -forget not a second time.” - -While I sat with the withered flower in my hand, musing on Athens, -seeing, as if before mine eyes, the little chamber in which even at -that instant perchance Eucharis sat spinning, and Molon reading by -her side, a message was brought to me by Pistus that Philemon desired -to see me in the library; “and,” said the Paphlagonian in a malicious -tone, “you were best think of some subtle defense, for the old man -knows what you have done. But you will probably prefer to appease him -by confessing.” The man’s malice angered me, and I entered the room in -some heat. It soon appeared that a copy of the plays of Aristophanes -was missing from the library. Philemon was at that time reviewing his -books with great exactness, destroying such as seemed unfit for a -Christian household; and he had expressly enjoined on me not to take -any of the works of the poets of the Old Comedy out of the library, -and I had obeyed him. But when this book was missed, Pistus had -affirmed that he had seen me reading it in my chamber. Understanding -this I replied roundly that the Paphlagonian lied. But Philemon bade -me bethink myself whether unwittingly I might not have taken it from -the library, being always fond of the works of that poet, and having -in former times been accustomed to take freely from any part of the -library such books as I desired; and he added that, of the rest of -the household, very few could understand the book, being illiterate, -and those who could have read it would not do so, because they had -received the seal in Christ and belonged to the saints. I could but -repeat that I had not taken the book. On this Pistus said, with a -sneer, that, if that were so, the worthy Onesimus would probably be -quite willing that his room should be searched. I at once assented; -but scarcely had two slaves quitted the room on their quest, when the -villainy of Pistus was revealed to me; and I turned and took him by -the throat saying that, if the books were found in my chamber, the -Paphlagonian had hidden them there. Hereat Pistus fell on his knees, -making as if he were terror-stricken by my violence, and calling the -Lord to witness his innocence. Philemon indignantly bade me desist; -but his indignation became still greater when the two slaves returned -bearing the missing volumes, which they had found it seemed, hidden -under my couch. In the presence of all the slaves he ordered me to -return to my chamber, saying that at first he had never thought to -accuse me of stealing the books, but only of thoughtlessly or wilfully -borrowing them, but now he knew not what to think. So I went back to my -chamber under suspicion of being a thief; and entering I found on my -table this letter from Epictetus. - - -§ 9. HOW EPICTETUS FURTHER EXPLAINED HIS PHILOSOPHY. - - -“EPICTETUS TO ONESIMUS, HEALTH. - -“A bad performer cannot sing alone but only in a chorus. In the same -way some weak-kneed folk cannot walk the path of life alone, but must -needs hold somebody’s hand. But if you intend to be ever anything -better than an infant, you must learn to walk alone. It angers me to -hear a young man say to his tutor, ‘I wish to have _you_ with me.’ Has -not the fellow God with him? But, Onesimus, you are not willing to take -God as your guide in practice, though you profess to do so in theory. -For with your lips you say, ‘O Lord, suffer me to go straight on for -twenty-five furlongs and a half, and then to take the first turning to -the left.’ However, let me attempt to answer your questions; but not in -order, for first I must shew you that whether there be a good God or -no, you must needs act as though there were a good God or else you must -die. First then, that there is Demeter, is it not clear to all those -who eat of bread? And that there is a Helios or Apollo, is not that -also clear to all who enjoy the sunlight? Call the former Bread, and -the latter Sunlight, if you will; still there they are, and you must -partake of them and acknowledge them, as long as you partake of the -Feast of Life. - -“But you complain that the Host of the Feast is unkind or foolish, not -making proper provision for his guests. Foolish man! Then why remain a -guest? Do not be more foolish than children. When the game ceases to -please them, they say ‘I will play no more.’ So do you, if the feast -please you not, say ‘I will feast no more;’ and go. For remember the -door is always open. But if you remain at the Feast, do not complain -of the Host; for that is silly. Remember therefore that if the Host -intends you to remain as His guest, in that case He has made all -needful provision for you; but if He has not, that is a token that your -way lies towards the door. - -“Apply this rule to yourself and her whom you love. As it is better -that you should die of hunger and preserve your tranquillity of mind to -the last gasp, than that you should live in abundance with a soul full -of all disturbance and torment, so is it better that Eucharis should -die and you be in peace, rather than that your betrothed (or any else -the nearest and dearest to you) should live and be in perturbation of -mind. Nay, a father ought rather to suffer his son to become undutiful -and wicked rather than himself to become unhappy. You are not to say, -‘If I chastise not my son, he will prove undutiful;’ but you are to -prefer your own serenity of mind to the dutifulness of a son and to all -other objects; and the same rule holds as regards Eucharis. Thus and -thus only will you be always at peace, and able to despise the worst of -omens.” - -After this Epictetus fell to speaking in a more general way about -philosophy and philosophers, and of their duty to the multitude; of -which some part I omit, but the rest was to this effect: - -“But perhaps you say, ‘The multitude has not this knowledge of the -folly of sorrow; and if we bewail not with them when they bewail, we -shall seem to them brutish, and be hated. Or how shall we explain our -theory to the multitude?’ For what purpose should you desire to explain -it to them? Is it not enough that you are convinced yourself? When I -was a boy at Rome, as I remember, and when my master’s children came -to me clapping their hands and saying, ‘To-morrow is the good feast -of Saturn,’ did I tell them (think you?) that good does not consist -in sweetmeats nor such things as they desired? Nay, but I clapped -my hands too. In the same way, when you are unable to convince any -one, treat him as a child, and clap your hands with him; or if you -will not do that, at least hold your tongue. When therefore you see a -man groaning because he, or his betrothed, is likely to be given in -marriage to another, first do your best to recover him from his evil -and mistaken opinion. But if he will not be persuaded, nothing hinders -but you may pretend some sadness and a certain fellow-feeling of his -affliction. Only have a care that grief do not effectually seize your -heart while you think only to personate it. - -“You see then that I forbid you sorrow either for yourself or for -others. No less do I forbid you hate. For why should you hate, or even -be angry, with a wicked man, a thief, say, or an adulterer? ‘Because,’ -reply you, ‘they take from me that which I most dearly value, my wealth -or my reputation or the affection of my wife.’ In other words they take -from you those objects which you love, and desire to excess, though -they do not depend on you. But the remedy is to abstain from loving -these things to excess. Always remember also when any one injures you, -as it is called, that the cause of the injury is ignorance or erroneous -opinion. For no one would commit a crime if he knew that he was thereby -destroying his own soul. Through erroneous opinions Medea slew her -children and Clytemnestra her husband. Why therefore hate a man merely -because the poor wretch is terribly ignorant and is doing himself the -greatest of all injuries, while he falsely supposes he is injuring you? - -“Bear in mind further that everything has two faces, whereof one is -endurable the other unendurable. For example, when your brother is -injuring you, look not upon him as an injurer but rather as a brother. -Even if you cannot do this for your brother’s sake, you must do it -for your own. For in all things you must consider not your brother -nor your brother’s interest first, but yourself and your own serenity -of mind. ‘My brother’—perhaps you say—‘ought not to have treated me -so shamefully.’ Very true; so much the worse for him. But that is his -business, not yours, and you are not to injure yourself on his account. -However he treats you, you must treat him rightly. For your treatment -of him is in your power, and therefore is your concern; but how he -treats you is not in your power, and therefore concerns you not. If -therefore your enemy reviles you, try to think well of him for not -having struck you. ‘But he has struck me.’ Then think well of him for -not having wounded you. ‘But he has wounded me.’ Then think well of him -for not having slain you. ‘But I am dying of the wound he gave me.’ -Then think well of him for having opened unto you that door which the -Master of the Feast has appointed as your exit from His banquet. Apply -this rule to Pistus, and if he has poisoned Philemon’s mind against -you, think well of him that he has not yet poisoned your body itself. - -“But the former rule is the more important, that you are not to set a -value on the things that are beyond your own control. Does Fortune take -things away? Laugh at her then. When Philemon and his friends deprive -you of your wonted freedom, and take away your books, your reputation, -your prospect of marriage, you must consider yourself before a -tribunal of boys who are mulcting you of knuckle-bones and nuts. ‘So -Epictetus makes light of love and marriage and the bands of family -affection.’ Not so; he recognizes them for the common people but not -for Onesimus and Epictetus, nor for other philosophers in the present -war of good against evil. For as the state of things now is, the -philosopher should hear the trumpet sounding for all good men to make -ready, like an army drawn up for battle in the face of an enemy; and he -should be without all distraction, entirely attending to the service of -God. - -“Finally, whatever betide, be not a slave. ‘I must go to the -ergastulum’ says Onesimus. And must you go groaning too? ‘I must -be fettered like a slave.’ Must you lament like a slave too? ‘Marry -Prepousa,’ says Philemon, ‘and become a Christian.’ ‘I will not.’ ‘Then -I will slay you.’ ‘Did I ever assert that I could not be slain?’ That -is the language that befits my Onesimus; not to look at the spectacle -of life like a runaway slave in the theatre, who shivers whenever any -one touches him on the shoulder or mentions his master’s name. Instead -of swearing allegiance to Christus to conciliate Philemon, swear rather -never to dishonor God who loves truth, nor to murmur at anything that -betides; for all things betide according to His will. At all times -endeavor to listen to His voice; for he accosts you and speaks to you -thus: ‘Onesimus, when you were at your lectures in Athens, what did -you call death and imprisonment and all other such external things?’ -‘I? Things indifferent.’ ‘And what do you call them now?’ ‘The same.’ -‘What is the aim and object of thy life?’ ‘To follow Thee.’ ‘Go on then, -boldly.’” - - -§ 10. OF METRODORUS AND HIS ADVICE. - -I read and re-read the letter of Epictetus; but it could no longer -settle my doubts nor quiet my mind. What was true in it seemed to be -stale and useless, namely, that each man was able to do whatsoever -he wished, provided that he wished only for those things that he was -able to do. And again, what might have been useful, if true, seemed -not true, or at all events not certain, I mean that the Master of the -Feast was good. For all that Epictetus had said came to this, that if -we remained as a guest at the Feast, each one was bound to act as if -the Master was good, or else to depart from the Feast. But why was a -philosopher bound to suppose something that might be false, or else -to slay himself? For, all the while, there might be no Master of the -Feast at all, but only a talk about Masters, and in reality neither -Master nor Feast, but only a kind of scramble for sweetmeats. Or else -there might be not one Master, but many, some good and kind, others -bad and unkind. Or what if the Master were Himself good but thwarted -by His wicked servants so that the guests were starved and not fed? In -that case might not the guests fairly complain? And to make believe -that the Master was perfectly good and wise (and all for the purpose of -attaining for oneself calmness and tranquillity of mind)—this seemed -a kind of flattering of the Master and deceiving of oneself, that was -scarcely worthy of a philosopher. - -This peace and tranquillity of Epictetus, the more I thought of it, -the less I admired it. For, in spite of his denial, it seemed to loosen -all love and friendship, as well as hate. How could I “preserve my -serenity of mind” while I was reading the letter of Eucharis? Ought -I to say to myself, “Whatever may betide Eucharis, I at all events -shall be completely happy?” That seemed to me not possible; no, nor -desirable. If Eucharis sorrowed, I felt that it would be sweeter for me -too to sorrow than rejoice. Then again, as to hating, Epictetus would -have me not hate Pistus for being bad, but speak well of him because -he was not worse. Now this perchance might tend to tranquillity, but -how could it be consistent with truth? For if a man steal from me one -mina, am I to thank him for not stealing two? As well, when a man gives -me one mina, abuse him for not giving me two! It is the duty of a -philosopher neither to speak better of a man, nor to speak worse of a -man than he deserves. Besides, Epictetus seemed to err in speaking of -all wickedness and crime as merely caused by erroneous opinions, for -to me such faults as slander, cruelty, and baseness, seemed altogether -different, and fit to be differently regarded, from such a fault as -an unskillful reckoner might commit in saying that six and seven -make twelve. In all these matters Epictetus seemed to me (and indeed -still seems) to go astray because he had wholly set his mind upon the -attainment of an object which perchance the Master of the Feast does -not intend His guests to attain in this world, I mean perfect and -unchangeable serenity of mind. - -Being in a great perturbation with all this conflict of thoughts, and -inclining now more than ever to believe that there were no gods, I -determined to disobey the command of Philemon and to resort to my -friend Artemidorus that I might ask counsel of him. So I went to him -on the morrow, when both Philemon and Pistus chanced to be absent from -the city. But he had gone on some business of law to Laodicea. However -I found in the courtyard of his house a certain friend of Artemidorus, -known also to me, one Metrodorus, whom I believed (but did not for -certain know) to hold the same opinions as Artemidorus. I saluted him -gladly; and, because the sight of a friendly face was now rare for -me, I took pleasure in conversing with him (although I had not been -greatly inclined towards him in former days) walking up and down in -the portico and discoursing about divers matters and in the end about -matters of philosophy and religion. And to be brief, not having any -other counsellor to go to, I imparted to this man (although I knew but -little of him) some of my troubles and perplexities, asking what would -philosophy advise me to do in my sore strait? - -When I had made an end of speaking, Metrodorus ceased walking and stood -still, near a broken slab of pavement in the portico, where some ants -had built a nest and were passing busily to and from the crevice. So -here Metrodorus coming to a stand, and looking down upon the ants and -then up at me, said, “If there be gods indeed, as perchance there are, -I will now show you what it is likely that they think of us mortals. -Certain people say that the gods being infinitely wiser and nobler, -as well as stronger, than we are, must needs have a care for us, and -rule our actions aright. Now, my young friend, here stand we two upon -this pavement, two human beings as much (I suppose) superior to these -myriads of little busy insects at our feet, as the gods are superior -to us. Well, my friend, do we have a care for these ants? Surely not. -Do we sorrow for their sins and compassionate their errors? I think -not. Do we rule their actions aright? Do we stir a finger to help them -in the storing of their food or to avert the destruction of the whole -republic of them? Nay, but we take not a single thought for all their -doings and misdoings, their virtues and their vices (for doubtless -these creatures have their virtues and their vices even as we have) -except it may be to amuse ourselves withal, or to rid ourselves of them -if they become inconvenient. But you say, men are so vastly superior -to ants. Not more, I take it, than the gods (if any) are superior -to men. But in men, you urge, there is so much more of diversity in -character and in action. Who knows? Only stoop down and look at these -diminutive beings more closely. Mark what a bustle they are in; all -working, but not all doing the same work; some, look you, are the -scavengers, carrying out the ordure, others the marketers carrying -in vast fragments of bean-shell or hastening onwards along with -pieces of barley-corn in their mouths; some also, as it seems to me, -standing still and ruling or instructing the rest. And who knows also -but, besides their architects and masons, they have their demagogues -and counsellors, cooks also and musicians, yes and philosophers too -after their manner, philosophising perhaps about us two at this very -moment, and very prettily demonstrating the truth of the theories of -the priest-ants, saying that ‘Man being a noble Being, infinitely -powerful, and wise, and good, must needs take thought for us, poor -mortal ants, and rule our actions aright, and in the end conform us -to Himself’—whereas, my dear Onesimus, so far is this from being -the case that on the contrary”—and here he stamped heavily upon the -ant-hill—“I thus with one little movement of my foot, subvert the whole -ant-universe, for no other cause but my own particular pleasure. - -“O my dear Onesimus, is not belief in the gods by this time almost too -antiquated? If there were some new fashion of it, I might recommend -you to try it; but every fashion has been tried and has become stale. -Your young friend Epictetus shows a preference for one god; but to the -true philosophers his theories are like the rest, quite musty and past -discussing. However, if you are resolved to deal in such wares, it is -good to have a choice; and the choice is large. Perhaps you prefer a -legion of gods and demons? Or, aiming at the golden mean, what say you -to choosing a moderate few, an oligarchy of gods? Then there are in -the market for you some gods that speak, and others that are mutes; -some that are still active and vigorous, such as Isis, Serapis, and -Sabazius; others that are past work and cashiered, such as old Ares, -Enuo, and Hephæstus; or if you are curious about rank and precedence, -you can have gods of different ranks, first class, second class, third -class; some with bodies, some, if you prefer it, bodiless. Last of all -in the market come the atheists, who will sell you a vacuum, if you -will give them many years of your life for it. But is not the best -course after all to keep your time and pains and money and avoid the -market altogether: neither believing nor disbelieving, but never giving -a thought to the matter?” - -“And does Artemidorus hold these opinions?” said I, after a pause. “I -think so,” he replied, “At least he never mentions the gods to me; and -you best know whether he has often spoken of them to you; but from what -you say yourself, I infer that he has not. However, even Artemidorus is -not so consistent as I am. For he is ever fretting himself about the -sun, and the moon, and the planets, and their motions, and about the -tides and their courses, and sometimes he busies himself with noting -the diverse superstitions of men; whereas to my mind the best kind of -life is to vex oneself with none of these trifles, but to be content -with myself and with all things around me, believing that they cannot -be better, and so to eat and drink like Sardanapalus and to— - - Sleep soundly stretched at ease— - -as Homer sings of Ulysses sailing sweetly homeward. Therefore my advice -to you is to take the goods which the gods (if there be gods) at this -instant clearly destine for you. Make friends with Philemon. Become a -rich man and obtain your freedom. Marry Prepousa and be happy with her, -and, if need be, with others. And as for this Jewish purification, if, -to obtain Philemon’s good will and a fortune to boot, it be necessary -to endure a washing, why not wash? You can be as dirty as you like when -you are rich and free. However time presses, and I must go. But in -fine, I would have you take as your Mentor my sepulchre, for you cannot -have a better precept than that inscription.” “What inscription?” -said I. “You must have seen it,” answered he; “it was the talk of all -Colossæ three months ago, and they cannot have quite forgotten it so -soon. However, you have not been much out of doors of late. You must -know then, that some months ago, when my poor wife departed this life, -she ordered these words to be engraved upon her tombstone:— - - Though my soul dwelleth in earth - My soul dwelleth in heaven. - -Now I could not gainsay the poor woman’s last wish, and therefore I -permitted the inscription. Yet I felt, as a philosopher, that it was -due to my philosophy that my epitaph should be of a very different -character, consistent with my life. So considering with myself that my -executors might possibly not carry out my instructions if I gave orders -for an inscription over my body, in opposition to that of my lamented -wife, I therefore caused these words to be cut in my lifetime, beneath -my wife’s inscription, over the place where my body will in due time be -laid: - - Enjoy the present, - For when the spirit has left the body, - Descending to Lethe, - It will never again look on the world above. - -“And you have not seen it? You will find it on the Laodicean road, on -the right-hand side, about three furlongs from the gate. But I must be -going. Farewell, my young friend, and take my advice. As for the wise -people who profess to know everything and to teach everybody, no two of -them agreeing together, pay no attention to them. Snap your fingers at -all their philosophies and controversies. Take in a substantial cargo -of good things. Trim your sails for a pleasant voyage through life, -making up your mind to be often merry, seldom serious, and never sad.” -So saying, he departed, and I returned to the house of Philemon. - - -§ 11. OF THE DEATH OF EUCHARIS AND HOW I WAS AGAIN ACCUSED OF THEFT. - -The words of Metrodorus himself had not much weight with me. But the -image of that ant-hill came again and again into my mind, making me -ask, “Is it so indeed that men are but as insects in the eyes of the -immortal gods?” And as day after day went on, and still no letter nor -message from Molon, my nights being sleepless and my days given up to -expectation and suspense, I resolved (even as a weak mariner yielding -to wind and tide) that I would suffer myself to drift with the event: -if the gods led me to good then I would believe in them, but if to ill, -then I would not. So for the space of ten days my mind swayed this -way and that, tossed with a very tempest of increasing troubles, and -still no tidings from Athens, although nearly a month had passed since -Molon’s former letter. At last I began to suspect that Pistus might -have intercepted some letters from Eucharis; and if this suspicion had -rankled long in my mind, it would have gone nigh to make me mad. - -But toward the end of the month one of the slaves who was well affected -to me brought me a letter bearing the familiar seal of Molon, which, -when I had in all haste opened, it contained no letter from Eucharis, -no, not so much as a little piece of paper, nor any words written in -her hand, nor even a flower or aught else by way of token; and I shook -it again, but still nothing fell out. So I sat down holding the letter -in my hand, unread, foreboding the worst; and how long I sat I know -not, but in those minutes (if they were minutes) there seemed to have -passed over me years, yea ages of misery; and I had reckoned over my -life even to the grave, and beyond the grave, into a darkness that was -without end. - -“Eucharis is dead”—so the letter began. The rest was very long and -full of lamentations, telling how the Christians had caused her death, -or else perchance her sorrow for my sake; how the followers of one -Paulus had persuaded her to be baptized; how her father, though he had -foreseen and noted the mischief, could not stay the progress of the -disease, and how, for the rest of his life he must live alone in the -world. But my eyes travelled idly over this to return again and again -to the first words: “Eucharis is dead.” So suddenly had she passed -away that at the last she could not so much as write me one word of -farewell, nor do more than bid her father send me this message, that -Onesimus must always keep the token she had given him and not forget -her last words. - -During my torpor, while I sat in a kind of trance of misery, the letter -had fallen to the ground. Stooping to pick it up I unwittingly took -in its stead the letter of Epictetus, and began to read it. “A bad -performer cannot sing alone, but only in a chorus: in the same way some -people cannot walk the path of life alone.” Most true! And I was one -of those “bad performers,” one of those who “cannot walk the path of -life alone.” But what then? Were there not “bad performers” as well as -perfect actors, and was there no place for them in the world? I was not -meant nor made to walk alone. But why had the gods made me of a nature -to walk in dependence on some guide, and then, after mocking me with -the semblance of the gift of so precious a guide as my beloved one, -snatched her away that they might see me stumble and fall? Even so they -had given me Chrestus, and snatched him away. So it had been with all -their gifts to me. They had given me a love of learning; but now they -forbade me to learn; they had given me a thirst for truth, but had -driven the truth far away; they had given me the breeding and habits of -a free man, but had condemned me to be a slave. Each gift had been a -curse in disguise. - -Now came back into my mind the image of the ant-hill of Metrodorus, -and then there rose up from the depths of darkness the lessons I had -learned in the ergastulum, which I had thought I had forgotten, but now -they seemed as fresh as yesterday, and more real than any other memory -of my life. And now once more I inclined to believe that some bad demon -or demons possessed and governed the world, exulting in our miseries -and mocking at our foolish prayers and silly gratitude. Either they, or -chance, ruled over the Universe. In either case, no good God; no one to -love, no one to trust, no one to whom in some invisible world I could -intrust my darling Eucharis and my brother Chrestus, feeling confident -that all was well with them. Eucharis and Chrestus! Say rather Dust and -Ashes. Then Satan filled my heart and I lifted up my voice in blasphemy -and cursed the Master of the Feast who had given command that I should -depart, yet would open no door for my departure, and I looked about me -for means to destroy myself. But the hand of the Lord delivered me. -For when I had made a noose with the thongs of my sandals, and having -fixed the end to a beam was now in the act of placing it round my -neck, behold, Philemon entered the chamber with a stern countenance, -and two or three slaves behind him. He at once accused me of taking -many precious volumes from the library with intent to steal them. I -denied it, but he affirmed that it must needs be so, for they had been -found yonder, pointing to a hole beneath the floor in my apartment, -and, said he, “your attempt to slay yourself convicts you; for having -perceived that the books have been recovered, you desire to prevent the -punishment of your theft.” - -Perceiving that I was speechless—as indeed I was, marvelling at the -iniquity of Pistus, or whoever else was my enemy—Philemon bade all the -slaves depart the chamber, and then taking me by the hand, with tears -in his eyes, he besought me to confess the truth, saying that he had -noted, now these many days, how Satan had taken advantage of me because -I had hardened my heart against the word of the Lord; and he implored -me to repent and to wash away my sins. Now if I had shewn him the -letter of Molon describing the death of Eucharis, I might perhaps have -persuaded him that I was not guilty of theft, and that other causes -drove me to attempt my life. But I could not do it; for in my madness -I regarded him as her murderer. Therefore I in no way endeavored to -persuade him, but merely answered with much vehemence that in truth I -was not guilty, and that either Pistus or some enemy had devised this -plot against me. Upon this, Philemon clapped his hands and called in -the slaves, saying, in their presence, that it was useless to argue -with me or to beseech me, and that I was fascinated by some woman who -had ensnared my soul, adding withal some words not indeed gross nor -unseemly, but very bitter to me at that season, knowing poor Eucharis -to be but lately dead. So in that instant I leaped upon him and seizing -the stilus which he held in his hand I attacked him with it, and -assuredly, had not the slaves run together and stayed me, I should -have slain him outright; but as it was, the Lord had mercy on me, and -I did but wound him very slightly. But I foamed at the mouth as one -mad; yea, and indeed I thank the Lord that I was verily mad at that -time, and that I spoke not, but Satan spoke within me. For I seemed -to see Christus as an evil demon pursuing me without ceasing, setting -Philemon against me and inspiring Pistus with malice, and now last of -all slaying my beloved Eucharis; wherefore I uttered such terrible -execrations against the Lord Jesus, as even now fill me with horror so -much as to think of; and write them down I durst not. But Philemon, -stopping his ears, rushed in haste from the room, wringing his hands as -if all hope were now lost, and leaving me struggling in the hands of -Pistus and the rest of the household who were binding me. - -That evening I heard what had been resolved concerning me. Philemon’s -brother, a decurion of Smyrna, who had not yet been converted to -the faith was very earnest that I should be crucified according to -the custom; but Philemon was constant against it, partly out of his -affection for me, even then not wholly destroyed; but partly because -the brethren have been from the first always unwilling that any should -be punished with that death whereby the Lord Jesus was slain. So it -was determined that I should be sent into the country to an ergastulum -about one hundred and twenty furlongs north of Laodicea. - -But here must I needs pause. For now begins my pen to describe the -deepest of the depths of my most sinful life; whereof, whensoever my -mind unwillingly goes back to that black darkness, I can say no more -than this: “All things are possible with thee; thy blood, O Lord Jesus, -can cleanse from every sin.” - - - THE END OF THE FOURTH BOOK. - - - - - THE FIFTH BOOK. - - -§ 1. HOW I ESCAPED FROM THE HOUSE OF PHILEMON. - -Remembering the ergastulum of Nicander I determined not to endure -that manner of life a second time. My bonds had not been very firmly -fastened, and the same good friend who had brought me word what was -resolved concerning me, had loosened them still more. So when it was -past midnight, as near as I could judge, creeping out from my chamber I -found the porter sleeping, and without difficulty obtained possession -of the key. I was opening the door to depart, when I suddenly bethought -myself that I was going forth into the world without an obol in my -purse, so that I must needs beg my food; in doing which I should surely -be discovered and at once apprehended. So I went into a small chamber -next to the library, wherein Philemon was wont to keep money, and I -took out a purse. I extenuate nothing, I excuse nothing. Yet the truth -may fairly be set down; and it is true that I purposed not to take so -much, but as I opened it, I heard, or thought I heard, a noise from -Philemon’s study, and straightway fled as I was, having the purse in my -hand; and so in great haste and trepidation, being now thief as well as -fugitive, I opened the housedoor and ran for my life. For an hour or -more I wandered about the street avoiding the watch, and as soon as the -gates were opened, I went forth on the Ephesian road. - -Then for the first time taking thought whither I should go, I -determined to break all ties of friendship and acquaintance and to -betake myself to some large city such as Corinth or Alexandria where I -might be easily unknown. Meantime I must needs hide somewhere in the -upland country; for in the port of Ephesus constant watch was kept for -runaway slaves, and the crier was soon likely to make my escape known -in the streets of Laodicea and Hierapolis. So, leaving the Ephesian -road, I made my way as best I could straight towards the mountain -called Cadmus, which rises up in these parts very high and precipitous -and containing many spacious caverns fit for fugitives to hide in. As I -went, I found myself amid several tombs cut in the sides of the hill a -little away from the road, and the sun now shining from the east lit up -the inscription on the face of one of the tombs nearest to me so that -I could read each word of it plainly, and it was the very inscription -which Metrodorus had mentioned. “Enjoy the present, for when the spirit -has left the body, descending to Lethe, it will never again look on the -world above.” Then began I to mock bitterly at that philosophy which -would bid me, a slave and an outcast and one of the most wretched upon -earth, to “enjoy the present.” But at that very moment methought I -heard the sound of pursuers, and putting my ear to the ground (which is -all pumice-stone in that region, very porous and hollow, and resonant -almost after the manner of a drum) I plainly heard the hoofs of horses -approaching. So I pressed on over rough and smooth making for the -mountain. As the sun rose higher, I came to one of the spurs of Cadmus. -High up in the sides of that mountain are many holes wherein eagles -build their nests; and many of them were even now soaring in the air -with choughs and crows screaming below them, but all so high that the -eye could scarce discern them. The sounds of these birds together with -the bleating of the flocks pasturing on the mountains, the scent of -the flowers, the freshness of the morning air, and the beauty and the -brightness of all things around, seeming to rejoice in the sunrise, -constrained me in despite of myself to feel some pleasure in them, and -I rested there for a while. But anon fear (and by this time hunger) -forced me to hasten away. - -Coming now to a building I desired to ask food; but I found that it was -a temple, as could be perceived from the notice set up at the entrance -to the precincts; which, even after the lapse of so many years, I am -not able to forget, because at that time it seemed to me a type and -pattern of all the religion and worship of the gods. For there were -written up these words: “Let no man enter these sacred precincts who -shall have tasted goat’s flesh nor lentils for these three days, or -fresh cheese for one day. But whoso shall have touched a dead body -let him delay entrance for forty days. Likewise, whoever will enter, -let him bring with him the highest purity, namely, a healthy mind in -a healthy body, free from a guilty conscience.” Then there came into -my mind once again, only with much more force, the thoughts that I had -had at Lebedea, namely, that the gods are helpful only to those who -need no help, being happy and virtuous; or else only to the rich who -can pay for many sacrifices and purifications; but as for the poor man -who cannot give them fat bullocks and lambs, they have never a word -to say for him; and if a poor man be a sinner and an outcast to boot, -then a temple is no place for him. With such thoughts as these, sorely -dejected in mind and beginning to be very weary in body as well as -hungry, and the heat of the sun becoming now more than I could well -endure, I betook myself to some kind of shepherd’s cot which I found -open and empty; and there I lay down and slept. - -I was awakened by the sound of music, ill played, as though by a -beginner; and for a time, betwixt asleep and awake, I lay still -without moving, not knowing what had become of me, or where I was. But -presently the music came to a sudden stand, and a voice cried, “May -the all-powerful Syrian Goddess, Parent of all things, and the holy -Sabazius and the Idæan mother strike thee dead, thou dolt whom a week’s -labor has not sufficed to teach thy notes. A pretty flute-player art -thou. I am a ruined man with thee.” With that, I started up and beheld -an old man, very fat and with a smooth face and having a cast in his -eye; and by his side a youth, whom he was attempting to teach to play -on the flute; but neither could the pupil learn, nor had the teacher -skill to teach. I soon perceived from his attire and language, as well -as from the ass bearing the image of the goddess, and the company of -dancing girls who were with him, that he was one of the begging priests -of Cybele; and it seemed that his flute-player had deserted him so -that he could gain no money from the people by his sacred dances, for -want of the music. After watching them for a short time (unknown to -them, for the corner wherein I had been lying was very dark) I lost -patience to see how ill the old priest taught and the youth learned; -and coming forward I took the flute from the hands of the youth and -shewed him how he was to use it. At first the old man stood speechless -with astonishment at the suddenness of my coming in upon them; but -when he perceived that I had some skill in music, he asked whether -I could make shift to play for him. I told him that I knew not that -kind of music, and would have gone forth from the cot without more -words; but he stayed me and begged me to give some proof of my skill; -saying I must at least eat and drink with him and his company, for -the village people had given them two kids and a cask of wine. So I -was over-persuaded by my hunger, and after we had eaten our fill, he -gave me to drink of unmixed wine, because, said he, there was no water -nigh; and my thirst constrained me to drink. Then he began again to -ply me with importunities to go with him at least as far as Pergamus, -adding that if I wished to escape notice (and here he looked at me as -if he knew that I had some secret) I could take no better course than -this, but if I left him, who knew but questions might be asked, and -I might be noticed more than I desired? And hereon, when he saw me -wavering, and inflamed with wine, he put the flute once more into my -hands, and called out that the dance should begin; and thus saying he -led the ass into the midst of the chamber, bearing the image of the -goddess which was covered with a silver veil. Then I began to play and -the women to dance, and the priest applauded and cried that the music -should go faster. At first I played against my will and my heart was -not in it; but as I looked upon the women dancing in their many-colored -tunics with their eyebrows darkened, and their Phrygian caps on their -heads, and their saffron shawls streaming in the air, all dancing, at -first slowly and then more quickly round the image, by degrees it was -given to Satan to have power over me because I had not resisted him. -So I began to take a pleasure in it, and I said, surely now is the -time to cast aside all virtue and forget the name of goodness and to -begin a new life, wallowing in all sin. And even as Satan thus moved -me, I began to play the music more furiously, as if possessed by some -demon, and the women, after their manner, brandishing their swords -and battle-axes, began to leap more furiously to the sound of cymbal -and tambourine, and they bared their arms and shoulders, scourging -themselves with whips wrought of pieces of bone till the blood flowed -out; and because it flowed not fast enough, they scourged themselves -harder, yea, and in their leaping they bit their own flesh and screamed -like wild beasts; and then the old priest stopped the music and -clapping me on the shoulder bade me pledge him in another cup of wine, -for I must needs go with him to Pergamus and be his flute-player; and -I like a dumb beast could not say No, but drank of his wine and so -consented. - - -§ 2. OF MY LIFE AT PERGAMUS. - -Let it be permitted me to pass over the story of my wanderings until -I came to Pergamus. Not that I would conceal or gloss over any of the -sins I committed at this time. Yet although thou, O Lord, hast forgiven -all things methinks I could not set down those deeds of darkness, -without seeming to pass through a second course of sin. Suffice it that -in all the acts of my companions, in all their thieving and lying, -their blasphemings, revellings and impurities, I was not behind any, -the vilest of the vile. But it pleased the Lord, after three months -of thus wallowing in the mire, to hold out the hand to me though it -were but for a season; and it was after this manner. When we came -to Pergamus, going on a certain day to visit a priest of Asclepius -I chanced to speak of the children that were daily exposed upon the -Temple steps, and I shewed him (but not as from myself) the token of -my brother Chrestus, saying that it had been given to me by one of my -acquaintance to whom it had belonged, who was now dead. When the priest -read the inscription TRUST, he started and changed color, and very -earnestly questioned me whether my acquaintance had ever spoken to me -touching a brother exposed at the same time, and wearing a token with -another inscription, mentioning at the same time the words of it I LOVE -THEE. Then it was my turn to start, and I confessed that I had heard -mention of it, but that this brother also was long since dead. “Truly -then,” said the priest, “I sorrow greatly for their poor mother’s -sake, who came to the Temple not more than six or seven months ago, to -make inquiry concerning two children who had been exposed in the first -year of the emperor Claudius, twins, and wearing two such tokens as -you have described.” So then, comparing the date, as well as the other -circumstances, I knew that the children could be no other than myself -and my brother Chrestus. - -Now all my dissimulation was swallowed up in the eagerness of my -desires, and I gave the priest no peace, questioning him again and -again about the lady of whom he spoke; insomuch that I doubt not he -suspected the truth. But all my questioning was vain; for he said that -the lady would tell neither him nor his fellow-priests whence she came -nor whither she was going; but she had declared in parting that she -should come again to the Temple before long, if she lived. She was -of tall stature, with brown hair and gray eyes, of fair complexion -and somewhat pale, with a slight scar on the left cheek, and of a sad -expression, and she spoke Greek with the Attic accent; moreover she -informed the priests that she had sought in vain for her children for -many years. Straightway from his words I conceived the image of one who -could not have been guilty of any cruel or unnatural deed, and I became -assured in my mind that some foul play or irresistible constraint, but -not her own will, must have separated us from our mother. And a new -feeling possessed me that, if I could find her, I might still have some -one who would love me. But when I seemed to see her coming again to the -Temple, and myself meeting her and telling her all my story, and the -story of Chrestus, and shewing her my token, and falling on her neck -and embracing my mother, and how she also would embrace me as a son, -then it came into my mind, “And how could such a mother own such a son -as Onesimus is now?” - -In that moment, thou, O Lord, didst show me unto myself that I might -hate myself; and on that same day I left the priest of Cybele and cast -off my old companions, and having found a lodging with one who prepared -skins for the covering of books, I determined to earn my living if -possible as a transcriber. For the space of three or four months I -lived after this manner, forswearing my former dissolute life and -letting no day pass but I visited the Temple; for the sun never rose -but I said to myself ‘this day perchance she may come;’ and I ruled -all my life by the thought of her, and the hope of her, if perchance -I might yet find one that would love me. But the Lord had ordained -otherwise. For on a certain day (about the beginning of the fifth -month after I had first come to Pergamus) taking my work to the shop -of a bookseller with whom I had dealings, I found there two or three -men of learning standing together, conversing of books and parchments -and the like; and taking up a parchment one said to a companion that -he had seen even such a book as this, so transcribed and adorned, in -the library of Philemon of Colossæ. Then a terror fell upon me lest I -should be discovered, and without so much as waiting to be paid for my -labor, I made shift to leave the shop, upon some slight pretext, and -returning to my lodging for a few minutes I went forth thence to the -city gates, and ceased not travelling till I came to Ephesus, where I -went on board a ship bound for the city of Corinth. - - -§ 3. HOW I CAME TO CORINTH AND SAW THE TOMB OF EUCHARIS. - -At Corinth I found no man to employ me as transcriber. But because of -the number of rich people in that city (some living there but many more -resorting thither for pleasure) and many spending their whole lives in -continual revelling, there was a great demand for such buffoons, and -mimes, and inferior actors, as attend at great men’s feasts to make -them merry; and to this occupation I was now forced to stoop. And so -being cut off from all hope of finding my mother, I fell again into my -old ways of reprobate living. Besides the baseness of my mode of life, -I was weighed down by a perpetual slavish dread. Whithersoever I went, -or whatever company I frequented, I was never secure, fearing always -lest some one should take me by the throat and claim me as Philemon’s -slave, a thief, and a would-be murderer; and whenever I saw a slave’s -body hanging on the cross, with the crows fluttering round it, or a -gang of branded wretches with shaven heads dragged in manacles through -the streets, at such a time I would say, “Sooner or later this will -be thy fate, Onesimus.” This took all the heart and spirit out of my -resolve to lead a virtuous life. Sometimes I determined at all hazards -to go back to Pergamus; for it made my heart sick to think of her who -had been seeking me there many years, perhaps even at that instant -standing on those steps of the Temple which I had been wont day by day -to frequent in the hope of seeing her. But at first I durst not, and -after some days when I had at last determined and made ready to depart, -I remembered how I had told the priest of Asclepius that both Chrestus -and Onesimus were dead; which he belike had by this time conveyed to my -mother, so that she would now give over seeking in despair, and come -to Pergamus no more. The thought of her new sorrow was heavier than -I could bear, and thus that image of her which had been but of late -so precious and helpful, became unto me now so full of sadness that I -sought to flee from it in revellings and drunkenness. - -The end of all was that the hand which seemed to have raised me for a -breathing-space out of the deep gulf of destruction now plunged me down -again; and I fell once more to a life not worse perhaps, but assuredly -not much better, than that which I had led with the priest of Cybele. -Yea, such a wretch was I now become that I began to be content with -wretchedness, preferring darkness and fearing any glimpse of light lest -it should make my darkness more visible; insomuch that once or twice at -this season, as I remember, I took off the little tokens from my neck, -the gifts of Eucharis and Chrestus, and thought to cast them away, -because when I felt them upon my breast they troubled me at nights, -suggesting visions of the past and hopes not possible. But, base and -vile though I was, my courage failed me, and I could not do it. - -One day, after late revelling, when thoughts like these had been -disquieting my soul, I found myself wandering through the streets near -the quays where the ferry takes passengers across to Peiræus; and -scarce knowing what I did I stepped with the rest into the boat, and -presently I had disembarked and was walking up toward the city of -Athens, yet all the while cursing my folly in coming whither I should -not have come. For I feared lest I might be recognized, and still -more lest I should rouse up memories that were best forgotten. Yet on -I went, for all my self-reproaches, as if I were a lifeless engine -impelled by some power outside me, till I came to a little garden hard -by the wall, wherein was a tomb of Charidemus a brother of Eucharis, -who had died these many years; and entering in I read the words over -the grave, which oftentimes I had read with my beloved by my side: - - Golden youth, read here thine end: - I sprang from dust, to dust descend. - -Eucharis had always been wont to find fault with this inscription as -being too sad, and she would protest that, when she died, she would -have somewhat more hopeful inscribed upon her tomb. This saying of hers -coming to my memory reminded me of that which in my lethargy had all -this while escaped me, that her tomb also would in all likelihood be -in this same garden; and as I turned round my eye fell at once on a -new-made sepulchre and on it this inscription: - - Twenty years of fleeting breath - Then Eucharis went down to death - Whom I fondly called my own, - Not knowing she was but a loan - Lent by Death, who from below - Sends short delights to make long woe. - Too short a loan, poor twenty years, - For such vast interest of tears - Which we must weep, who now remains - To feel a lonely father’s pains. - Dear dream, sweet bubble, painted air, - Break! leave poor Molon to despair. - -When I read these words I could not but feel some touch of pity for the -poor old man mourning alone in his chamber where we three had been wont -to sit so happily together; and looking on the wreaths and garlands -that were on the sepulchre and perceiving that they were all very old -and faded, I remembered that Eucharis was born as on that very day, and -I marvelled that the old man had not come forth to do honor to the tomb -and to deck it with fresh flowers, and methought some strong cause must -have hindered him; for it was now nigh upon sun-down. So though I durst -not have looked him in the face, I arose and went into the city again, -even to the street where he lived, in case I might see him coming forth -from his door; and up and down I walked till sunset, my head muffled in -my cloak, and all that time I saw him not. Nor was I like to see him. -For when I inquired of one that came forth from a neighboring house -whether Molon yet lived in that street, he looked on me as if pitying -me for my ignorance and said that the old man had died but two days ago -and was to be buried on the morrow. - -Now would I fain have persuaded myself that it was well with me, -because not a single friend remained to reproach me, nor any one whose -love or good opinion might deter me from leading a life according to my -own desires, or the drift of fortune: yet at night when I lay down in -Corinth, the thought of Eucharis would force its way into my soul, and -when I shut my eyes I could see nothing and think of nothing but the -inscription on her tomb; and at the last the memory of my beloved one -prevailed, and tears fell from eyes for the first time since I had read -her last farewell. But on the morrow all was forgotten. I went forth -to my task of buffoonery as usual; and the day and the night passed -according to custom, in jesting, and drinking, and revelling, and sin. - -What shall I say to thee, O Lord, concerning these things? Shall I say, -Blessed be Thou, O Lord, who didst suffer Thy servant to sin much, that -he might be forgiven much, and that he might love much? Nay, but Thou -art a righteous Lord and hatest unrighteousness. Lord, this only can I -say, Thou knowest all, and yet Thou hast forgiven. - - -§ 4. HOW I SAW THE HOLY APOSTLE PAULUS BUT KNEW HIM NOT. - -Though I had by this time no lack of employment, yet I began to be in -debt as well as in want. For by continued revelling and gaming and -drinking, I had spent all the money that I had brought with me from -Pergamus, I mean the money of Philemon. Therefore about this time (it -was the ninth year of the Emperor Nero) certain of my companions, who -were in the same case as myself, persuaded me to accompany them to -Rome, where they would obtain no less employment, they said, and better -pay. At any other time I should have been not a little moved, coming -thus for the first time to the chief city of the world; but such a -lethargy had fallen on me that I took little or no note of all the -greatness and splendor of the place, save only that I well remember -the day when I first saw the Emperor presiding at the games in the -Circus Maximus. For on that day seeing one that was a matricide, and -a murderer, and an abuser of nature, thus enthroned in the chief seat -of empire, and worshipped as God with the applause of such a concourse -as would have gone nigh to make up a great city, and beholding also -what vile sights were there exhibited—things detestable and not to be -mentioned, with which the deaths of thousands of gladiators cannot be -compared for horror—then it was borne in upon my mind that there need -be no more dispute as to whether Good or Evil reigned over the world; -for here before mine eyes was Evil visibly reigning, and called God by -all. Wherefore, though I went to no greater excesses than before at -Corinth, yet was I hardened and confirmed in evil, drowning my shame in -wine and striving to banish all distinction between evil and good. - -Yet even at Rome there were seasons when, in my heart of hearts, I was -weary of my sinful and desolate condition, and longed for the touch of -a friend’s hand; and at times I yearned to be a fool and to believe in -something, cursing the wranglings and disputations of the philosophers -who had taken from me all faith in the gods, so that I could no longer -put trust in anything; yea, at such moments I would fain have been a -peasant in the poorest village of Asia (such a one as poor old Hermas -or lame Xanthias whom I remembered in my childhood), worshipping -Zeus, or Pan, or aught else, so that I might only be not myself. Life -wearied me, yet I feared death, yea, I feared even sleep; for the -darkness was full of terrors, and my couch brought me no rest, but only -horrible phantasms of dread abysses, and visions of falling down for -ever, and of hands stretched out to stay me and then drawn back, and -of sad faces veiled or turned away. The daylight which chased away the -terrors of sleep, brought ever back with it shame and remorse. Thus -all things, both by night and by day, seemed set in array against me. -But indeed (albeit I knew it not) my miseries were of the Lord; for by -these means, didst thou, O Judge that judgest rightly, even by these -righteous torments and just retributions, prepare me to be delivered -from unrighteousness and to be made free in the Lord Jesus. - -After I had been in Rome a few weeks, I was admitted into a club -or collegium of actors; where I made acquaintance with the actor -Aliturius, a Jew by birth, one that was in great favor with Poppea who -had that same year been married to the Emperor. Now the lady Poppea, -like many others of rank and quality at that time, was given to the -observance of the Jewish law; at least so far as concerned Sabbaths and -abstinence from meats and the use of certain purifications; and she had -with her a certain Ishmael, who had been high priest among the Jews. -Hence it came to pass that, by help of Aliturius and through favor of -Poppea, I was admitted to perform and recite at several feasts and -drinking parties in the palace, and sometimes even in the presence of -the Emperor himself, but more especially before the officers of the -Pretorian guard. - -One evening, as I came from a feast where I had been making mirth -for some of the officers, returning through that part of the palace -which looks towards the Circus Maximus, there passed by me a guard of -soldiers having a prisoner in chains, whom they led into an adjoining -chamber, and I understood from them that the man was to lie there for -that night, that he might be ready on the morrow; when the Emperor -himself proposed to hear his cause in the temple of Apollo, which was -near at hand. “And who,” said I, “is this prisoner whom the divine -Emperor thus deigns to honor?” The man, they said, was one of the -Christian superstition. Now at that time, being in favor with Poppea -and the Jew Aliturius, and it being my occupation to be a jester for -the officers and soldiers, I was wont to make the Christians matter -for jest and scoffing, not sparing sometimes (may the Lord forgive me) -to assail even the Crucified One in my jesting. So being inflamed with -wine, I thrust myself unbidden into the chamber, telling the guard -that we would examine the prisoner at once, “Wherefore,” said I, “be -ye _judices_ or jury, and I, for the nonce, will be the divine Emperor -himself.” - -Having therefore made for myself a kind of tribunal, I sat down on it, -taking a centurion to be my assessor, and the rest of the soldiers, -joining in the jest, sat down upon the floor; and when I bade the -soldiers “produce the prisoner,” he sat up, but not so that I could -see his face clearly, the lamp being behind him. Then I accosted the -man in derision, saying that from his aspect I discerned him to be -Heraclitus the crying philosopher, and I asked him whether he also, -like Heraclitus, taught that “men are mortal gods, and gods immortal -men.” To this he replied, as if willing to enter into the jest, that -he was a teacher of joy and not of sorrow, but that indeed he taught -that God and men were at one. After this, mocking at his baldness, I -asked him whether he were Pythagoras risen from the dead, or whether he -could teach us to be something more than men and to be in harmony with -the Universe. He laughed gently at this, replying that, though indeed -he could teach these things, yet was he no philosopher but rather a -soldier; and saying this, he raised his head and looked at me very -intently as if he were weak of sight; and at this moment the light -of the lamp, just then falling on his face, perplexed me, because I -felt sure that I had seen this man before; but where or when I could -not tell. However, recovering myself, I asked him in what legion he -had served and under what Imperator, and he replied, still preserving -a calm temper and smiling, that he served in the Legio Victrix and -under the auspices of the Imperator Soter, or Salvator. Hereat the -soldiers applauded, and I perceived that I was being beaten on my own -ground. So thinking to catch the old man by some slip, or to drive him -into an inability to answer, I asked him what were his weapons. But -he replied that he used the shield of faith, and the breastplate of -righteousness, and the belt of truthfulness, and the sword of the word -of God; and, said he, I fight the good fight of righteousness against -unrighteousness, wherein the victory must needs be in the end upon my -side, as your own hearts also testify; for which cause is our legion -rightly called Victrix. He added some words which I cannot now recall, -about the nobleness of such a battle, and the glory of it, which moved -even the drowsy soldiers; insomuch that they said with one consent that -the man had reason on his side and that they wished him well. “Then,” -said I, making one last adventure to have the laugh on my side, “where -then is thy Imperator that he does not bear witness unto thee?” At once -he replied, “He will bear witness for me, and he is with me at this -instant;” and these words he uttered with such a force of confidence -and with a look so fixed and steady, gazing methought on some one whom -he discerned behind me, that I leaped up and looked over my shoulder, -trembling and quaking lest there were some phantom in the room. The -soldiers also were, for the moment, somewhat moved, howbeit less than -I was; and thinking perchance to shift the shame of their fear from -themselves, they called out that I was not worthy to sit on a tribunal, -nor to represent the divine Emperor. So, to put the best face I could -upon my discomfiture, I concluded briefly with a mock-oration, saying -that the prisoner appeared to be a valiant soldier, and that he seemed -worthy to be allowed the privilege of abstaining from swine’s flesh, -and of worshipping an ass’s head, if it so pleased him, and with that, -I proclaimed the meeting dissolved. - - -§ 5. HOW I LEARNED THAT PAULUS WAS THE PROPHET THAT I HAD SEEN IN MY -CHILDHOOD, THE SAME THAT HAD CURED LAME XANTHIAS. - -As I was going forth from the chamber with the rest, he that was -guarding the prisoner stayed me, questioning me concerning the -Emperor’s health, and asking me whether it was likely that the Emperor -would hear his case in person to-morrow. I said that it was not -unlikely; for though he had not been in good health, yet now that he -was wedded to Poppea, she made him give heed to all Jewish matters. -“Yea but,” said the guard, “this fellow is no Jew, such as the other -Jews, but of a different faction, which they call seditious; and the -rest of his people hate him.” “I understand that,” said I, “but whether -the Jews love him or hate him, in either case Poppea will be for him -or against him; and of that he is like to have experience to-morrow.” -Then the soldier began to explain to me the nature of this sect; but -I interrupted him, saying that I knew everything concerning them, -“having learned their customs at Antioch” and whereas I was always wont -to preserve silence about my life in Asia and about everything and -every one that had to do therewith, now on the other hand, something -I know not what, made me add the words—“and at Colossæ;” and as soon -as I had said it I repented of it and hastened to go forth from the -chamber. But the prisoner rose up from his couch and, catching me by -the cloak, asked whether I had been lately at Colossæ and whether I -knew one Philemon, who was a citizen of that place. I said “no;” and -he sat down with a sigh, keeping his eyes fixed upon me; and then, as -I was going forth, the expression of his features came back to my mind -on a sudden and I remembered the hook-nosed prophet who had healed lame -Xanthias in years gone by at Lystra, and I could not forbear asking him -whether he had ever been in the region of Pamphylia; and he answered -“yes,” and when I mentioned Lystra, he said he knew that city and had -been there. Then I asked in what year, and he answered in the fourth -year, or thereabouts, of the Emperor Claudius. So perceiving that the -times agreed, I questioned him further whether he had healed a sick man -there, and to make sure, I said one sick of the palsy; but he replied -“No, but a lame man, that had been lame many years,” and with that he -leaned forward to me as if still desirous to answer and ask further -questions. - -But at this point the soldier, he I mean to whom the prisoner was -chained (for the rest were gone forth) having now laid himself down -upon the pallet to sleep, smote the prisoner upon the face with the -palm of his hand, saying that it was bad enough that he should lose -his seat for the games in the Circus Maximus to-morrow, where the -people were even now gathering (and indeed we could hear the noise and -shouting of the multitude outside) and that he would not further be -cheated of his slumbers by a miserly Jew, who refused to give a single -denarius to the soldier that was at the pains of guarding him. Hereat -the prisoner began with a cheerful countenance to compose himself to -lie down by the side of his keeper, only saying that his friends had -been very willing to fee the keeper; but the guard having been that day -changed, and he himself being (as it chanced) without money, it was not -possible for him to give any fee at that time. But the soldier, nothing -moved, struck him twice, yet harder than before, with his fist, bidding -him hold his peace and saying, with a curse, that excuses were not -denarii. - -I know not whether it was the patience and constancy of the prisoner -that moved me; or because his presence seemed to carry back my mind -to the days of my childhood, reminding me of the pleasant fields and -flocks round Lystra, and my brother Chrestus and my old nurse Trophime, -and the shepherd Hermas; but, be the cause what it may, certain it is -that I was drawn to the man as if bewitched or fascinated, and taking -out such money as I had (which was but very little) I gave it to the -soldier. At the same time I asked the prisoner whether he had made -any attempt to gain the intercession of Titus Annæus Seneca, a great -philosopher in those days and the former tutor of the Emperor. “Nay, -but the old bookworm has no power in these days with our Emperor,” said -the soldier taking my money, “and could no more rein him in now than a -butterfly could rein in the dragons of Hecate; besides, if he could, -think you that a man of quality, such as the Emperor’s tutor, would -regard such scum of the earth as these Christian wretches? However, -whatever he be is no business of mine, and money should have money’s -worth; so I give you five minutes with the prisoner; but, mark me, no -more.” - -I felt as one caught in a trap. Twice had I endeavored to depart from -the chamber because I desired to avoid speech with this stranger, who -knew Colossæ and my master Philemon; and now of my own motion I had -so wrought that I must needs have speech with him. So I sat down, and -asked the prisoner his name. “My name was once Saul,” he answered, -“but I am now called Paulus and I was born in Tarsus.” Hereat I stood -up to go at once, but my limbs refused to obey me and I went not, but -stood where I was, gaping and staring like one mad; for I seemed to see -before me, next to Christus, the bitterest foe of my life; because this -Paulus had caused Philemon to be my enemy and by his superstitions had -slain my beloved Eucharis. Yet on the other hand it was borne in upon -me that here was one that had seen Christus risen from the dead, and I -remembered as if it were but fresh in mine ears, his invocation over -me in the days of my childhood, “The Lord be unto thee as a Father;” -and I felt that however I might endeavor, it was not possible for me -to hate this man, nor easy to resist the spirit that was in him, for -I was in his presence as one under a spell. So, though my fears bade -me depart, the hand of the Lord constrained me to remain. While I thus -stood stammering, uttering something perchance but meaning nothing, -Paulus interrupted me, taking me by the hand and saying, “I perceive -that there is to be more discourse between us; wherefore I will only -say this, that this night my prayers shall ascend to the Father of our -Lord Jesus Christ in thy behalf. For the Lord hath need of thee, and -verily thou shalt be saved and redeemed from all thy sins. To-morrow, -as thou hast heard, I stand before the Emperor; but if (as I doubt not) -I receive deliverance from the mouth of the lion, I am to discourse -at sun-down concerning the mercies of the Lord Jesus in the house -of Tryphæna and Tryphosa, hard by the Capenian gate. Prithee, my -benefactor, bestow on me yet another benefit, and promise that thou -wilt be there.” “No” was in my heart, but “yes” came from my lips -before I knew that I had framed an answer, and I left the chamber as -one in a trance. - - -§ 6. HOW I WAS LED INTO THE NET OF THE GOSPEL. - -As soon as I was come forth from the presence of Paulus I resolved -one thing for certain, that, go whither I might to-morrow, I would -by no means go to the house of Tryphæna; for, in spite of all my -former disbelief in witchcraft, I began to believe that verily some -kind of fascination was being used against me to make me a Christian -against my will. For a long time I dared not lie down to rest, but sat -reasoning with myself and endeavoring to call to mind the arguments -of Artemidorus against the Christians; yet ever and anon the face of -Paulus would appear before mine eyes, and I seemed to hear him saying -that the gods are immortal men, and it came into my mind that, if -indeed there were but such a god as my beloved Eucharis or Chrestus, -only immortal instead of mortal, how willingly would I trust in him, -how gladly face all peril and endure all hardship for his sake! And -then I bethought myself of the saying of Paulus about his leader -Christus whom he mentioned as still living and bearing witness to him, -and how he seemed to see Christus behind me; and with that I leaped up -crying for help and screaming like one distraught; and so timorous was -I that I lit a second lamp and sat down again resolving not to sleep -that night at all. But presently sleep, whether I would or not, fell -upon my eyelids, and a confused mixture of many visions passed before -me, Paulus and Pythagoras and Heraclitus, all beckoning to me, and -speaking about an “immortal man” and a “mortal god;” and then such a -chaos of words and sights that I grew dizzy, till at last I saw a small -white cloud which grew larger and opened itself and inclosed all the -former chaos, and on it was written “Chrestus;” but as I approached, -it was not “Chrestus” but “Christus,” and then “Chrestus” again, till -the cloud burst with a loud sound as of thunder and disclosed my -brother, bright and smiling as in old days, and on his breast he bore -the token I LOVE THEE and he stretched out his arms to me. But when I -ran to embrace him, behold, on his hands and feet the marks of grievous -wounds, and the expression of his countenance was the same and yet -not the same; so that I stood and drew back, and, though he beckoned -to me, I fled. But he pursued after me and I still fled from him, and -all around there were voices and faces of good and evil, the good -helping my pursuer, the bad helping me; but, as he gained fast upon me, -the priest of Cybele smote the ground, and, behold, a great yawning -chasm, wherein was a multitude of skeletons with open arms waiting for -me, and I leaped into the chasm, and the arms of the skeletons were -clasping me round; when suddenly I awoke and found myself upon the -ground, shrieking and struggling and my limbs all shivering and bathed -in sweat; and by this time the night was well nigh past, and the first -light of dawn was to be seen in the east. - -So great was my terror that my first resolve was to depart at once from -Rome. But then I bethought myself that, whithersoever I might travel, -I could not avoid bad dreams; and, if I desired to avoid Paulus, no -place was so convenient for me as the most populous of all cities. So -I concluded to remain where I was, but to spend that day in Tusculum; -whither I accordingly set out a little before noon. But I had not gone -a few paces from the door of my lodging, before the slaves of a certain -rich Octavius, one of my patrons, came suddenly behind me and, catching -fast both my arms, bade me return with them, saying their master -entertained company that day unexpectedly, and much desired my presence -to make them merry. When I would have excused myself, they replied -that they were under constraint to take no refusal; for Octavius had -threatened them with a whipping if by fair means or foul they brought -me not. Moreover, as they were to dine very early, I must come with -them at once, though it was but the seventh hour, and thus they would -be sure of me. - -So I went with them under a kind of friendly violence and entertained -the company after my power. But what I said and did I know not, save -only that at the beginning of the entertainment I overheard one of the -guests say to his neighbor that Tychicus (by which name I was known in -those days) was that day in admirable fooling; and his neighbor replied -that truly Tychicus would be the most wittily obscene buffoon in the -whole of the city, but for a certain unevenness in his jesting, as if -he were possessed with two spirits, a lewd spirit and a surly spirit, -“for,” said he, “after keeping all the table in a roar of mirth for -two or three hours, if you watch the fellow for a minute or so when he -thinks none are looking at him, he falls into a moroseness, or else -a kind of vacancy, as if he were a soothsayer and saw visions.” When -I heard this, I drank even more recklessly than my wont, saying to -myself that I would drive out that spirit of vision-seeing and give -myself wholly to the evil spirit. And noting that it was now near -sun-down, so that I was free from the snares of the enchanter Paulus, -I grew more and more furious in my revelry, exceeding all bounds in -grossness and blasphemy so that the guests applauded amain and covered -my head with crowns of roses. - -When I was at last dismissed, the guests now retiring to prepare for a -second banquet, it was full two hours after sunset. Now the House of -Octavius was on the Cœlian hill (where now stands the Colisseum) so -that I was in no way constrained to go near the Capenian gate in order -to return to my lodging. But the Lord constrained me and it was as if -my feet took me thither against my will. Again and again did I repeat -to myself, “Fool, why goest thou into the snare with thine eyes open?” -But I replied, “What harm in merely going through the street, since -it is certain that I shall not enter the house?” Yet, as I drew near -to the street, I perceived the folly of going whither I desired not -to go, and I drew back and turned aside going towards the Prætorium, -when of a sudden a fear fell upon me, and I felt a hand laid on my -shoulder from behind, and I trembled from head to foot hearing the -voice of Paulus: “My son, thou art not in the right way.” Fain would -I have made some excuse, or have fled at once without excuse; but -neither could my tongue avail for words, nor my feet for flight. So I -went on with Paulus even as a captive, and he took me by the hand and -led me unresisting into a house where was a large congregation of the -Christians already assembled and expecting his presence; through the -midst of whom I walked, crowned as I was with roses, and dripping with -unguents and staggering in my gait, so that all gazed at me with wonder -and some perchance in anger. However they all made way reverently for -Paulus, and for me with Paulus, he still holding me by the hand. Then -Paulus ascended a bema or platform and began to speak to the people. -At first I sat still, as one hearing and yet not hearing, content to -listen but not knowing why I listened; like a brute beast not capable -of understanding. By degrees my senses returned, and his words seemed -to come nearer and nearer to me till they penetrated my very soul; but -I cannot recollect them so as to set them down, except a few of the -last sentences, and these not exactly. - -When I came to myself, he was speaking of the mercies of the Lord, -describing how he himself had persecuted the faith yet had obtained -mercy. Who therefore, said he, could not be pardoned, since he had been -counted worthy of pardon? Who was so vile and sinful that must needs -say ‘I am not worthy to draw nigh unto the Lord’ since he, Paulus, the -sinner and persecutor, had been embraced by the arms of his mercy? -“Therefore, say not within yourselves ‘What new sacrifice shall I -bring?’ For the Lord Jesus Himself is your sacrifice; neither say in -your hearts ‘With what new purification shall I draw nigh unto him?’ -for the blood of the Lord Jesus is your purification; neither say ‘What -new deeds must I do?’ or ‘What new life must I lead?’ for the Lord -himself hath prepared thy deeds that thou shalt do; and as for thy -life, it is no longer thine own; for behold thou art dead; and the -life that thou shalt hereafter live, is the life that Christ shall live -in thee. Come therefore unto thy Lord and trust in him. - -“Stumble not, O ye Jews, at the cross, neither say within yourselves, -‘The Crucified cannot be the Christ; he that died the death of a slave -cannot be our King.’ Nay, but I say unto you, because of the cross, and -not in spite of the cross, the Lord Jesus is the Christ; and because he -made himself to be the servant of all, therefore is he now exalted to -be King over all. Also, ye Gentiles, stumble not at the sepulchre of -Christ, saying, ‘It is not possible that one that is dead should rise -again;’ for verily these eyes have seen him, and your own consciences -bear witness for me that I speak not as one deceiving you, but that -I verily saw the Lord Jesus. And as many of you as believe, have, as -a testimony, the presence of his Spirit in your hearts; and as many -as shall believe shall have that same Spirit dwelling among you, as -earnest of the glory that is to come, bringing with it love towards God -and good-will towards all men. Come therefore unto the Lord Jesus, and -behold, the grave hath no power to make a gulf between you and him. -Say not ‘He is in the heaven far above us,’ nor ‘He is in Hades far -beneath us;’ for I declare unto you that neither heaven, nor earth, nor -that which is beneath the earth, can part you from him; fear not the -gods nor the Gentiles, nor the reproach of men; fear not the thrones -nor powers of this world; if Christ be for us who shall be against us? -Fear ye not therefore the fears of this world; for behold, for them -that are called of Christ, all things work together for good; for I am -persuaded that neither death nor life, nor angels nor principalities, -nor things present nor things to come, nor height nor depth, nor any -other creature shall be able to separate us from the love of God which -is in Christ Jesus our Lord.” - -Now at first as I came to myself, and heard the voice of the Apostle -discoursing of Jesus and of the life in Him, and of the joy and -peace of it, being made conscious of my inward darkness and of the -unattainable Light, I felt the burden of my miseries too great for -me to bear. A shape of evil seemed to sit pressing down my soul, -stifling her groanings and exulting over her unavailing struggles; -bidding me stop my ears against the voice lest it should disquiet my -heart in vain, because having taken side with evil and having wilfully -blasphemed, I was now his lawful slave, and regrets were unavailing; -and because I would not obey him, methought he was encompassing me all -around with thick walls of an impenetrable dungeon, wherein I lay as -in a sepulchre beneath the earth, fast bound, not able either to see -or to hear. But suddenly, as if a great way off, I seemed to perceive -a sound, though very faint, that “if Christ were for us none would -be against us,” and with that, a shaking of the walls of my dungeon; -and after that, came the other words of the Apostle each after each, -battering at my prison, so that wall after wall fell with a great -crashing noise; and last of all there came that thunderous proclamation -roaring around mine ears, that neither things present nor things to -come, nor height nor depth nor any other creature should separate us -from the love of God which is in Christ Jesus our Lord; and hereat my -whole dungeon straightway parted, like a curtain rent asunder, and -brightness burst in upon me as a flood, and the Lord Jesus revealed -Himself unto me as the Light and Life of men. - - THE END OF THE FIFTH BOOK. - - - - - THE SIXTH BOOK. - - -§ 1. OF THE TEACHING OF PAULUS. - -Who shall describe the marvels of the change when from the sea of -sin a human soul is caught up into the life above, and lifted into -the blessed brotherhood of the saints of God? No fears, no doubts, -no remorse; but only a certain purifying fire of repentance within -me, stimulating me to a life of virtue and to the helping of others, -even as I had myself been helped. In addition to the delight of -continual communion with my beloved teacher Paulus, my spirit was also -refreshed by all the brethren of the church. For in them I found such -a joy of fellowship as I had never before known, not like a common -collegium where men meet merely to eat and drink and to be merry -and to pay for the funeral of some deceased companion, and to give -help to those of the collegium who may chance to be in need; but the -Christian collegium, if I may so call it, was far above all these, -being bound together with a tie not to be loosened by death and so -strong and passionate as I had never experienced nor even conceived, a -veritable enthusiasm and insatiate desire for well-doing. Marvellously -great therefore was the change for one who had been but yesterday -friendless, an outcast, despised of all men, now to find himself -encompassed round with friends or rather brothers and bathed as it -were in a flood of friendship. But the greatest help of all was the -Lord Jesus himself, present in my heart by day and night, a constant -fountain of inexpressible peace. Now also I heard once more and learned -these words of the Lord which had first drawn my soul towards him at -Antioch; and other words I learned beside these, full of grace and -healing. Many a time in Colossæ, and sometimes even in Pergamus and -Corinth during the days of my darkness, I had caught myself unwittingly -repeating to myself that most precious exhortation of the Lord Jesus to -the weary and heavy laden, that they should come unto him and he would -give them rest; but then I had repeated these words as an unbeliever -or as a doubter, striving to harden myself in unbelief; now I repeated -them with understanding, knowing them by experience to be true, and -acknowledging that in him alone was rest. Notwithstanding the Spirit of -the Lord, and the manifestations of the Spirit, came not unto me from -the learning of the sayings of Jesus, but from the preaching of Paulus, -who first revealed to me the power of the Lord unto salvation. - -At this time I told Paulus the whole story of my life, and although I -supposed that matters of love were scarcely fit for his hearing (as -Epictetus had spoken of them slightingly, as beneath the attention of -a philosopher) yet I concealed not either my former love for Eucharis -or the bitterness of my sorrow for her death. He was moved by it more -than I had thought possible, nor did he rebuke me as I had expected. -Hereon I described to him the doctrine of Epictetus, who forbade me to -sorrow for her or for anything, or any person, because it was necessary -to preserve serenity of mind. But Paulus shook his head, and said -that it was not right that we should in this way seek to escape from -the troubles of life by separating ourselves from others; but that -we ought to rejoice with them that rejoice and sorrow with them that -sorrow, and that we should fulfil the law of Christ by bearing one -another’s burdens. Yet he bade me think of Eucharis as of one not dead -but sleeping, and not in the hand of Death but in the hand of the Lord, -“for” said he, “whether we live, or die, we are the Lord’s.” - -Again, when I spoke to him of my former doubts concerning the ruling of -the world, whether it were for good or for ill, he said that men had -been placed in the world as if in twilight, to seek and grope after -God; but that now the day had dawned in the manifestation of the Lord -Jesus and in his rising again from the dead; “for,” said he, “this, and -nothing else, is the salvation of the world, resolving all doubts and -showing forth the triumph of good over evil and of life over death.” -And in all his doctrine he made mention of the Resurrection of the Lord -Jesus as being the foundation of the whole Gospel and the seal of its -truth. - -As to the objections of Artemidorus (for I hid none of them nor aught -else, because of the perfect trust I had in Paulus) namely, that -the Lord Jesus had not been sent into the world till after so many -centuries, and then to a most despised nation—the Apostle lightened -these doubts by teaching me more fully concerning Israel; how the -seed of Abraham, though lightly esteemed of men, had been chosen of -God to proclaim his will; and how all things from the beginning, both -the questionings of the Gentiles, and the Law, and the Prophets of -Israel, had prepared the way for the coming of the Lord. But whereas -Artemidorus had said that there was no sin, and Epictetus also had -taught me that sin and crime were no more than “erroneous opinion,” -Paulus now taught me quite otherwise, that an Evil Nature was in -the world from the first, contending against the Good, and that the -Evil is the cause of all our sins and miseries; howbeit, he bade me -believe that out of our very sins the Love of God worketh a higher -righteousness, making evil itself to be a kind of step of ascent to -a greater good; which belief I do still, and ever shall, hold fast. -Touching any signs and wonders wrought by the Lord (whereon certain of -the brethren were wont to set great store) he said but little, although -he himself wrought no small signs in the healing of diseases; for that -which drew him to the Lord was not signs nor wonders but a love of him, -and a trust in him, as being the spiritual power of God manifested to -the saving of the souls of men. In the same way I also believed, and -do still believe, in the Lord Jesus, worshipping him not as the worker -of wonder and portents, but as the Eternal Love of God, governing the -world from the first, and in these last days made flesh for us, that in -him we might know God, and love God, and be at one with God. - - -§ 2. HOW I RETURNED TO PHILEMON AT COLOSSÆ. - -Even before I had been baptized (which took place on the seventh day -after I had first heard the preaching of Paulus) I had resolved that I -must at once return to Philemon. However, by the advice of Paulus, I -went not straightway to Colossæ, but abode some days with him at his -lodging, that I might be strengthened in the faith of Christ; and each -day drew me closer to my new teacher. Those who knew him not might -perchance have accused him of inconstancy; for his manner of speech -and the features of his countenance changed every moment; and he was -skilful as an actor to suit himself (in all honorable fashion) to them -with whom from time to time he had to do, whether Jews or Greeks, bond -or free, soldiers or courtiers, or whatever else. But the cause of -his thus conforming himself to others in things indifferent was not -inconstancy nor dissimulation, but a sincere love for all men and a -power of feeling as others felt, so that his own nature disposed him -without constraint to carry out that precept which was always on his -lips, “Rejoice with them that do rejoice, and sorrow with them that -sorrow.” And beneath all this appearance of inconstancy there was a -firm and solid resolution, the depth of which could not be known but by -those who knew the depths of the love of the Lord Jesus. From Paulus -(who knew Philemon well) I heard that my former enemy Pistus had fled -from Colossæ some months ago, being convicted of theft, and after his -departure his devices against me had been discovered and my innocence -proved; hearing which I was the more willing to return. Nor did the -Apostle longer delay me, saying that he doubted not but that Philemon -would do what was right; but to make assurance surer he would write a -letter to him whereof I should be the bearer. - -I had not been an hour in Colossæ before Philemon signified his desire -to emancipate me without conditions, at the same time lamenting that he -had been led by the practice of Pistus to suspect me without cause; and -for the brief remnant of his life, he (no less than Apphia) bestowed -on me a truly parental affection; which I for my part endeavored to -requite with something of the care and attention due from a son. Soon -afterwards I was appointed to the ministry, and I labored in the -church at Colossæ to supply the old man’s place, inasmuch as he became -daily more infirm and less able to preside over the congregation. Many -difficulties in the work began at this time to perplex me, because -there appeared in our little congregations divisions of opinion. Some -of the brethren were plain simple folk (slaves most of them) delighting -in wonders; and these, besides believing other portents, supposed that, -after their death, they would reign on earth with Christ for many years -wearing the same flesh and blood which now they wore. Others (but of -these only a few) coming to the knowledge of Christ from the study of -philosophy, denied that there was any further resurrection, after the -human soul had once been raised up from the death of sin to life in -Christ. Again, others maintained Christ to be not very God, but only -the greatest of a great train of angels created by God; and some of -these affirmed that Christ was not a man at all (save in appearance -only) but that he merely went through the form of appearing to be born -and to suffer and to die. Many also attacked the Law of Moses and -the ancient Scriptures of the Jews; and these (not understanding the -doctrine of the Apostle concerning the progress of all things, and how -the Law was but as a slave to bring us to Christ) taking it for granted -that I must needs maintain the Law to be perfect, and the doings of the -Patriarchs to be perfect, yea, and the letter of the Law to be perfect, -endeavored to bring the Scriptures into derision, by asking whether the -true God had nails and hair and teeth and the like, as well as hand and -voice and nostrils; because, said they, the Scriptures declared that he -had the latter; and if the latter, why not the former? - -Against all these opinions it seemed needful to contend, not so much -inveighing against that which was false, as rather pleading for that -which was true. Many times did I now desire that my teacher, the -blessed Apostle, had been present to direct and guide me. But then -there came into my mind the saying of Epictetus that “it is only a -bad performer who is afraid to sing alone,” and how One greater than -Epictetus had promised that he “would be ever with us.” Yet I began to -lament (as did others also) that we had no writings of the words and -deeds of the Lord which might have served as a lamp and guide to our -feet. However, in spite of these contrarieties, it was still a great -refreshment to note the work of the Spirit among all such as believed -in the Lord Jesus, yea, even among some that erred in opinions. For -not only did all alike abstain from magic arts, and festivals, and -sacrifices to demons, and the like, but a wonderful change came also -upon their whole lives: the thief no longer stole; the lewd became -chaste; the cruel merciful; the timorous and servile no longer feared -aught save sin. To crucify slaves had become a thing hateful and -abominable; to expose children was to sin against God; wealth and -pleasure were despised; and, in a word, such temperance, constancy and -benevolence as are recommended by philosophers in their lectures to a -small circle of pupils, these very virtues were practised by the whole -multitude of the saints; and this, not out of ostentation, nor “to -preserve one’s own serenity of mind” (as Epictetus would have had me -think) but simply out of an insatiate desire to serve the Lord Jesus by -loving and serving men. Nor could I fail to perceive how fruitful and -blessed was the service of the Lord; for that very peace and freedom -of mind which Epictetus had held up to me as the chief object of life, -and which I had found impossible to obtain by aiming at it, behold, now -that I no longer aimed at it, but only desired to serve the Lord, this -same peace of mind came as it were unasked into my bosom, peace deep, -and calm, and past all power of tongue to utter or mind to understand. - - -§ 3. OF MY DISCOURSE WITH ARTEMIDORUS CONCERNING THE FAITH. - -About this time died Artemidorus. Of late the old man had become -infirm and bedridden, and I visited him often, and spoke much with him -touching the faith of Christ; and he received me the more willingly -because he had a great love for Epictetus (who was now absent with -his master in Rome), and he was wont to say that I was now become -a second Epictetus, setting my superstition aside. He retained all -his force of mind and keenness of understanding; and still as in old -times, he would fain have judged the Faith of Christ by the weakness -of the weakest of the brethren, and not by the strength which made -them strong. For example, because certain of our church (living from -day to day in expectation of the coming of the Lord) were wont to -catch up, perhaps too greedily, every light rumor of war or famine or -earthquake, as signs of the Last Day, on this account he would call the -Christians _misanthropi_, enemies of Cæsar, and haters of the empire. -Again, because others among us gave much time to fasting and prayer, -and in that condition discerned (or in some cases perchance seemed to -discern) visions of the Lord; or because a few, more superstitious than -the rest, abstained from eating flesh; for this cause he mocked at all -the saints as dreamers of dreams and given to foolish austerity and -unprofitable abstinence. - -None the less, he willingly heard me speak of the Lord Jesus, and -sometimes himself questioned me concerning him. One such conversation -I remember, a few weeks before his death, when, upon my entering his -chamber, I found him in a deep study: and, as soon as he saw me, -scarcely giving me time to salute him, “You Christians,” he said, -“believe in a good God, who is all-powerful; whence then comes evil -into the world?” “I will explain that,” replied I, “when you can -explain whence arose the atoms which, as you say, made the Universe.” -He said, “Nay, my friend, I have no theories to maintain on this -subject; but evil is opposed to your supposition of a good and powerful -God.” “Not more,” I replied, “than atoms, existing from the beginning, -are opposed to your supposition of no effect without a cause.” Then he -was silent, and said no more on that point. But producing my letters -which I had written to him from Antioch (and it was at that time that -he gave into my hands those papers the substance of which I have set -down above) he urged against me more especially that which I had myself -said, that the religion of Jesus was narrow, giving precedence to -Jews, and compelling all men to be Jews in the observing of the Law; -and he added that, however Paulus might affirm the contrary, this and -nothing else was clearly the intent of Christus himself. But it was -not difficult for me to show that, howsoever Jesus had purposed that -the Gospel should be preached to the Greeks through the Jews, yet his -doctrine and kingdom had, from the first, been intended to include all -mankind, without observance of the Law. I also repeated to him as many -of the sayings of the Lord as I had been able to collect and to commit -to memory; and hence I proved to him that he at whom Artemidorus had -been wont to scoff, was neither juggler, nor magician, nor impostor, -but a great Conqueror of the minds of men, and one whose doctrine -and practice went down to the roots of life, and to the foundations -of all things. And this indeed, when he had heard the account of his -life and doctrine, Artemidorus did not deny, admitting himself to have -misjudged in former times, and professing now to revere Christus as he -would revere Socrates, or Epicurus, or Pythagoras; “but still,” said -he, “the acknowledgment of one great and good man more in the world, -proves not that the world is divinely governed.” Then I urged him again -with a new argument, saying that it was very credulous to suppose -that this wonderful Universe had come together by chance and without -a Mind, whether the Mind had wrought through atoms or otherwise, and -that if there were such a Mind, then those things that were done and -said in accordance with that Mind would prevail (being in harmony with -the universe) but those things that were not in accordance with it -would come to nought; wherefore, since the words and deeds of Jesus of -Nazareth had been already so very powerful (and that too without aid of -force or cunning or any customary aids of great conquerors) it seemed -certain that they were indeed in harmony with that Mind of the Universe -to which Jesus had taught us to give the name of Father. To all this he -listened patiently and attentively; and that he pondered these matters -in his heart may be judged from the following rough notes which I -found among his papers in his handwriting, dated about the time of our -discourse together, that is to say a month or thereabouts before his -death. - - -§ 4. OF THE DOUBTINGS OF ARTEMIDORUS. - - -“THE PROBLEM OF THE CHRISTIANS. - -“This Christus lived in Syria less than forty years, and, after doing -nothing worthy of mention, was put to death upon the cross by Pontius -Pilatus, governor of Judea. He made no conquests, no laws, and few -disciples; and, of these few, one betrayed him. He wrought, it may be, -some cures of a kind to startle the multitude (doubtless in accordance -with nature, by working on the imaginations of men); but in any case -none marvellous enough to persuade men that he was a prophet; for it is -not denied that his own countrymen delivered him to execution. After -his death, his disciples constantly affirmed that he had appeared to -them, and in one case this was confessed by an enemy; but (saving this -belief in his resurrection, and some kind of expectation that he would -always be present with them as an ally) he bequeathed to his followers -nothing except a policy that was no policy, but rather a dream, -somewhat after this fashion:— - - -“THE DREAM OF CHRISTUS. - -“The world is to be a commonwealth wherein the Supreme God is to be -King, and all mankind the citizens. But God being the Father of men, -mankind are to be to him as children, and to one another as brethren. -Of this commonwealth the laws are to be as follows:— - -“1. _The Law of Love._ Love (and not Force nor Cunning) is the -strongest power in the world; and as little children take captive the -hearts of their parents by force of love, so are the Christians to -take captive the world by becoming as little children, loving all men -and thereby constraining all men to love them in return. [Surely the -vainest of vain dreams! In the fulfilment of which I will then believe -when I see the sheep loving the wolf and thereby constraining the wolf -to love them in return.] - -“2. _The Law of Giving and Receiving._ As by giving to Nature the -husbandman receives a manifold return, so by giving to the Unseen -Nature and Spiritual Harmony which Christus believed to exist, men -shall receive an abundant harvest in return. Thus, by giving love, a -man is to receive a return of love; or giving pity, a return of pity; -or service, a return of service. [All this may be, and yet there -may be no God. For doubtless, if a man give love to his fellow men, -even though they love him not in return, yet he thereby enlarges his -imagination of the Divine Love, and warms his heart with the fancy -that he is now more perfectly loved by that Divine Person whom he has -painted for himself out of the colors of his own mind. This dream -may make some men happy, and more women; but though a dream may give -pleasure, it does not cease to be a dream.] - -“3. _The Law of Sacrificing._ All sacrifices of beasts are to be done -away, the only true sacrifice being the sacrifice of the will, whereof -the sacrifices of beasts are but as emblems. In the life and death -of Christus (being a perfect sacrifice of the will) these Christians -suppose the perfect sacrifice to have been offered up. Hence they -regard Christus as the High Priest of mankind offering himself up for -all men; supposing that by force of sympathy with him, which they -call ‘faith,’ they are able to be united with him and so to take unto -themselves his sacrifice. [I deny not this doctrine of sacrifice to be -less ignoble and superstitious than the notions of the common sort; who -vainly imagine that they can bribe the Supreme by sheep and oxen. But, -even were it true, it seems too high and unsubstantial for the minds -of the common people. Besides, as there is no God, there can be no -sacrifice, so that this also is a dream, like all the rest.] - -“4. _The Law of Forgiving._ It is supposed that, by force of sympathy, -every disciple of Christus has a power of raising up men beneath him -in goodness, whom they call sinners. This ‘sympathy’ they call bearing -the sins of others, and the result of it is forgiveness; and Christus -is said by them to have brought this power into the world and to -have bequeathed it to his disciples. It differs, they say, from our -‘forgiveness,’ in that it means not the mere remission of punishment, -but the putting away of sin itself. [All this is simply natural, and -may be seen in any family or assembly of human beings; wherein the -better always have a power of raising up the worse, and those who -are injured have power to set at rest the minds of their injurers by -forgiving them. Therefore all that they can claim for Christus is, that -he possessed this power perchance in a singular degree, and discerned -how great a force it had over the minds of men; and perhaps also -that he (by some special and peculiar influence) imparted it to his -disciples.] - -“5. _The Law of Faith and Trust._ No man, said Christus, could be -forgiven sins by him, except he had ‘faith;’ and in the same way his -followers maintain that without ‘faith,’ it is impossible to obtain -the forgiveness of sins, but by faith the worst of sinners can be -forgiven.” [This again, so far as it is true, is merely natural; -because no offender can so much as imagine himself freed from the -consciousness of his wrong-doing by the forgiveness of the man -injured, if he distrust the latter and esteem him as an hypocrite. -And without doubt this “faith”—as one may see even in a dog that -has faith or trust in his master—has not a little power to confer -magnanimity on men by raising their minds to the level of a high idea -of God, even though that idea be but an empty imagination. But here, -as elsewhere, there is a deficiency of proof; for what is wanted is, -not superstructure, but foundation; for I will not dispute the power of -faith, if these Christians will first give me somewhat certain to have -faith in.] - - -“ANSWER TO THE PROBLEM. - -“This being the commonwealth and these the Laws of Christus, the -problem is, whence comes it that so many thousands of men are drawn -towards him, and thereby led out of evil and vile courses into lives of -virtue? For other religions (and Onesimus justly urges this argument) -hold out similar hopes of Elysian fields, and terrors of Hades, and -purifications from sin; and some also, like the religion of Pythagoras, -pretend to join men into brotherhoods; and almost all afford portents -sufficient to satisfy the natural credulity of men; yet do they not -succeed in persuading their votaries to lead virtuous lives. - -“The answer is, in my judgment, two-fold; first that the laws of -Christus are in accordance with the Harmony of things—by which however -I am far from meaning that there are gods, or any such things as sin, -forgiveness and the like, for all these things are probably mere -imaginations—but I mean that human nature is so framed as to be turned -from the imagination of sin by the imagination of forgiveness and -these other imaginations which Christus has devised; secondly, Christus -himself appears to have been of a nature to imprint himself upon others -to a degree much above the common; and his power over the minds of -his disciples (as has been sometimes seen in the case of others, both -teachers and law-givers and private men) instead of being diminished -after death, was greatly increased. - -“A third cause may be alleged by some, namely, that his disciples -believed and cause others to believe, that he rose from the dead. But -is this a cause, and not rather an effect? For we must surely ask, -what caused his first disciples to believe that he had risen from the -dead? Perhaps they did not believe it, but pretended to believe it, -and deceived others. But this I do not think to be true in the case of -Paulus; who was changed from an enemy to a friend by an apparition of -Christus at the time when he was persecuting his followers. For this -reason, and for others, I incline to believe that the first disciples -did not deceive others, but were themselves deceived by apparitions, -naturally arising from affection and imagination. Yet can I not deny -that, on this supposition, the influence of Christus, being supposed -to be so powerful over the minds of men as to force even an enemy to -become a friend by the apparition of him whom he had persecuted, far -exceeds anything that I have witnessed, or heard, or read; and it -raises Christus to something almost above the nature of man. - -“The sum of all is, that this commonwealth of Christus appears to me -but a dream, though, I deny not, a noble dream. And even were it to -prosper beyond expectation in the future, as it has already prospered -in the past, yet could I not entertain it, having no belief in a god or -gods. Yet thus much I admit, that, if I were able to believe in gods of -any kind, I know not where among gods or men I could find anything more -worthy of worship than this Christus, reasonably worshipped, without -violence to nature; for if Plato was right in saying that ‘there is -nothing more like god than the man who is as just as man may be,’ then -certainly Artemidorus may say that ‘if there were a god, there would be -nothing more like god than Christus.’” - - -§ 5. OF THE LAST WORDS AND DEATH OF ARTEMIDORUS. - -Thus wrote Artemidorus three or four weeks before his death; and from -certain words that fell from his lips afterwards, I have hope that he -came yet nearer to the Truth than this. However in his case I perceived -(not indeed for the first time, but more clearly then than ever before) -that it is not argument nor force of philosophy that brings into the -Church of Christ them that are without, but it is rather the Spirit of -Christ in the Church. For this Spirit, the Spirit of loving-kindness, -and justice, and purity, and patience, not only binds us that are in -the Church close together, but also causes them that are without to -desire to enter in, while they wonder and admire at the concord of the -brethren. In this way the common people of Colossæ—rich as well as -poor, though more often the poor—coming by twos and by threes to our -assembly were daily converted; but Artemidorus, being (as I have said) -bedridden, could neither know how great a change had been wrought by -Christ in the lives of the brethren, nor what a spirit of power reigned -over us in the meetings of the congregation, with which perchance he -himself might have been imbued had he been present among us. Therefore -when I urged him a few days before his death, to believe and to be -baptized, though he was neither amazed nor indignant, as of old, yet he -shook his head, saying that he was now too old and too sick to leap, at -so short notice, into a new philosophy. “Nor,” said he, “could the gods -themselves, if there be gods, take it in good part that I, who have -been, all my life through, a perfect Mezentius, not merely offering no -libations to them but even denying their existence, should now present -to them as it were the dregs of the cup of this life.” In this mood -he continued even till his death. Some of the brethren rebuked me -afterwards because I had not warned him of the fiery wrath that awaits -them that harden their hearts against the Lord. But I was not unmoved -by the old man’s answer to Archippus, who had made some mention to him -of the terrors of hell. To which Artemidorus replied that if Christus -were indeed a lover of truth, then he would of a surety make some -allowance for one who, all his life long, had sought such truth as he -could find, however imperfectly, and who now, in his old age, was loth -for shame to say, “I will believe Christus to be god because, if there -be no gods, I thereby lose nothing; and if he be god, I thereby gain -much.” These words the old man spoke to Archippus in my presence, when -he was now in extreme weakness, so that he could scarce move his hand -to bid me farewell; and on the morrow he died, without making any sign -at all of faith; only he whispered to his secretary, a few minutes -before his death, to tell me this as his last message, that, whereas he -had charged me always to bear in mind the proverb that “incredulity is -security,” now he perceived that there was room for trust as well as -distrust in the life of man. - - - THE END OF THE SIXTH BOOK. - - - - - THE SEVENTH BOOK. - - -§ 1. HOW I CAME TO ROME TO SEE THE BLESSED APOSTLE. - -About six months after the death of Philemon, which took place in -the same week as the Great Fire in Rome, word came to us that our -brethren in the city were being called in question for their faith, -having been falsely accused of many monstrous crimes and especially of -having set the city on fire. Soon afterwards, in the month of January, -we received most grievous tidings concerning them, how some had been -cast into prison, and others slain with all manner of insults and -tortures. The infection of this suspicion soon spread to Asia, first -indeed to Ephesus, where it was soon allayed, but afterwards even to -Colossæ, so that tumults were raised against us; the more because -of the earthquake which, in the summer of that same year, utterly -destroyed Laodicea; and in Hierapolis also and Colossæ many houses were -cast down and many slain; which calamities the common people imputed -to us, the Christians, as if the gods had sent this plague on them -because sacrifices had been withheld by our impiety. All that year I -remained at Colossæ striving to confirm the brethren in the faith and -to encourage the weak; for though the magistrates were not against us -but rather for us (knowing that we obeyed the laws) yet could they -not altogether resist the vehemence of the common people, especially -now that the fury of the multitude had some pretext in the example of -the Emperor. Wherefore even against the will of the governors of the -city, ten or twelve of the brethren, having violent hands laid on them -by the rabble, bore witness to the Lord with their blood. But, towards -the end of the year, the cooler weather setting in, and the memory of -the earthquake a little abating, the multitude began to cease from the -first heat of their fury; when, behold, we received of the brethren of -Rome a truly piteous report, how the Emperor was more incensed against -us than ever, causing such as were citizens to be beheaded; but as to -the rest, crucifying some, burying others alive, casting others to the -wild beasts, or burning them, besmeared with pitch, like torches. While -we were all mourning for their tribulation, there fell on us two blows -of heavy tidings, first that the blessed Apostle Petrus had been taken -and crucified, and then that Paulus also had been put in bonds and was -under accusation, and like to be put to death. Then I could no longer -restrain myself; so finding that all things in Colossæ now tended -towards peace, I left Apphia with Archippus (who had come to lodge with -us for a season, his house in Hierapolis being quite cast down by the -earthquake while ours was standing and not greatly damaged), and I made -all haste to Rome, hoping to find Paulus still alive, and at least to -have some speech with him before he died. - -When I came to Rome, I went first to the house where the Apostle had -been wont to lodge in times past, to make inquiry concerning him; but -it was not to be found, nor any of the houses near it, having been -burned down in the Great Fire. Then I turned my steps to that part of -the palace wherein I had first had speech of him; but that also was -burned down. For the whole of the former palace had been consumed by -the fire; and the Emperor was even then building for himself his new -Golden Palace (as it is now called) on the Cœlian and Esquiline hills. -Then I made endeavor to find the house of Tryphœna and Tryphosa where -the church had been wont to meet; but that also was not to be found. -For indeed the fire had been far greater than I had conceived, and -greater also (as I should judge) than any other fire within the memory -of man, having wholly consumed four of the city wards, and partly -destroyed seven more, leaving only three of the fourteen altogether -untouched. So, what with the fire and the informers, the brethren had -been driven out of the city; and among these, Clemens and Linus. But, -meeting at last with Asyncritus, I understood from him that the holy -Apostle was in close keeping, in one of the dungeons of the New Palace. -But whether his cause had been heard or not, and (if tried) what the -issue had been, of this he was altogether ignorant. To the palace -therefore I straightway betook myself, and finding there my old friend -the actor Aliturius I frankly avowed to him that I was a Christian and -that I was ready to die if I could but have speech with one of their -number, named Paulus; who then lay in one of the dungeons of the New -Palace. He chid me for my rashness saying that, if he himself had been -such as he was when we were last together, I had been a dead man; -for what prevented him from informing against me and gaining a great -reward? “But now,” said he, “I also have known something of this Paulus -and (albeit I am myself no Christian) I would fain do what may be done -to aid him and do you a pleasure.” Then he took me to the chief jailer, -and by fair words, and large gifts, and promises of close secrecy, I -won him to consent that if I would come thither on the morrow in the -dress of an actor as in old times, I should have speech with Paulus. - - -§ 2. HOW I SAW PAULUS IN PRISON. - -On the morrow, having gone to the palace, I was straightway led down -to the dungeon, and thence from the outer prison into the innermost -of all—rather a barathrum, or pit, than fit to be called prison. As -we went down the steps, I questioned the jailer, touching the other -Christians, whether any had been of late condemned to the beasts, and -whether the Apostle stood in this peril. He replied that the prisoner -was a Roman citizen so that he was free from that death; “and besides,” -said he, “the Roman people will not have any presented before them to -do battle with beasts, except they be proper men and able to fight for -their lives, but this man was from the first lean and sorry-looking, -and now belike he is so worn with imprisonment in the inner dungeon, -and scant food to boot, that I doubt we shall not find him alive.” By -this time the man had descended the lowest step and stood on the floor -of the pit, turning his lamp on every side, but making visible naught -save pools of water, and filth, and mire, and darkness without end. -But presently, stumbling against something, I called to the jailer, -“Paulus is here;” and he, bringing the lamp, turned it so as to see -more clearly, and said, “There is no life in him.” - -Then I cried unto the Lord in my soul for mercy; for indeed, when the -light of the lamp shone upon his face, he neither spoke nor moved hand -nor foot, and his eyes were fast closed. But when I raised up his head, -and called him by his name, he opened his eyes and looked on me, and -I perceived he knew me. Then I persuaded the jailer to take him out -of this horrible pit into the outer dungeon; and we brought him out -into the court-yard, and the jailer departed, leaving us alone, saying -only to Paulus as he went forth, that it was the last watch of the -night and that the tenth day was at hand; which words I could not then -understand. When we were together, I took out bread and wine mixed -with water, which I had brought with me, and besought him to eat and -drink. He seemed loth at first, but afterwards tasted a little, and his -spirit was revived, and strength came back to him, and he praised God -that he had vouchsafed to refresh him with the sight of me once again. -And turning to me with a smile he said—playing on my name Onesimus, -which being interpreted means “profitable”—“Truly thou hast been a -profitable child unto me, and by this thy kindness thou hast repaid him -who begot thee in Christ; and yet I know not whether I should thank -thee or blame thee; for I was in the spirit when thou camest, and the -Lord had sent unto me a vision full of delight in which methinks my -soul would have passed away but for thy coming, so that by this time I -would have been with Christ. Yet doubtless it is the will of the Lord -that I should be with thee a little longer.” - -Then he ate again of the bread which I had brought and drank also; -and being now somewhat stronger, he sat upright, and laying his right -hand lovingly on my head, he said with a smile, “Hast thou a grudge, -my child, against the headsman, that thou wilt give him the trouble of -taking off my head? for he and the jailer methinks had planned together -that the prison should have spared them their pains; but now thou hast -marred their counsel.” “Surely,” said I, “thou art not yet condemned by -the Emperor.” “Not by the Emperor himself,” replied Paulus, “for he, as -they told me, is on a journey to Greece; but by his freedman Helius, -from whose lips ‘Guilty’ is a word of no less weight than from the -Emperor’s. In fine, it is now the ninth day since sentence was given -that I should be beheaded; but the custom is, that the prisoner shall -not suffer death till the tenth day, which, as the jailer but now said -in thy hearing, is nigh at hand, or perchance already begun.” - -Hereat my eyes filled with tears, for pity of myself rather than of the -Apostle, because I had come this long journey from Colossæ and would -gladly have come ten times that distance to have speech with him, and -to seek comfort and help and guidance from his lips, as from an oracle, -yea, rather as from the Lord himself; and now, behold, all my labor was -for naught, and he, my guide and deliverer, and father in Christ, was -to pass away from me at the season when my need of him was sorest. But -Paulus comforted me, saying that he was glad, since the Lord so willed -it, that he should die in the sight of men and not in yonder pit, and -that he accepted me as an angel from the Lord bringing a message that -he should bear public witness with his blood to the name of the Lord -Jesus. Then he bade me tell him such tidings as I had to tell of the -brethren at Colossæ and at Ephesus; and when I told him that both -there, and in all Asia, the Lord was day by day adding to the number -of the elect, he broke out into thanksgiving and praising of God, -declaring that now he was well pleased to be offered up, for the work -of his life was accomplished. - - -§ 3. HOW PAULUS RELATED TO ME THE STORY OF HIS LIFE. - -After this he sat silent, but as it seemed to me praising God in his -heart, and there was a wondrous light upon his countenance; and so -he continued for some space musing and saying nothing. But I was in -a great strait between two wishes, being on the one hand fearful to -trouble or disturb him, and this too on the eve of his departure; and -yet having a fervent desire to receive from him some last precepts for -the guidance of the church. Presently however the Apostle broke silence -thus: “Onesimus, my child, the hour approacheth when I shall bid thee -farewell. If therefore thou wouldst ask aught of me, ask now; for the -time is short.” Then I betwixt the suddenness of the granting of my -desire, and the multitude of the questions in my mind, could not find -what to ask; but I exclaimed for sorrow, “Alas, my father, Petrus -being now slain and thou also on the point to leave us, we shall be -as sheep——” At this he interrupted my words, putting his hand upon my -mouth; “Nay, say not so, my child, that ye will be as sheep without a -shepherd; for there is one Shepherd that hath promised that he will -never leave thee nor forsake thee.” I was silent, being abashed because -of my want of faith; and he also sat for a while, musing and saying -nothing. But at last he said, “The story of my life, and how the Lord -guided me, yea, and constrained me against my will to follow him, this, -having never yet related unto thee, I will now relate, or as much of it -as the time may permit, that thou also mayst take courage, believing -that even so will the Lord be a shepherd unto thee, guiding thee safe -unto the end. Perchance also what thou shalt hear may enable thee the -better to understand the mystery of mysteries, namely, how the kingdom -of heaven is to be opened to all men, and how the Jews are for a time -cast away that the Gentiles may be brought in, and so all mankind may -be saved, even as the Lord ordained before the foundation of the world.” - -After a pause he began as follows: “Thou hast often heard those -who wish not well to me, jest at my carriage and presence as being -contemptible; and they say right, for so it is, and so it hath been -with me from my childhood even to this day. For it pleased the Lord to -chasten me in tender years, making me weak of vision, and well nigh -blind. But it was turned to good for me. For because of the infirmity -of my eyes, not being able to see such things as others saw, nor to -take pleasure in the pride of the eye, and in the glory of this world, -and because also, whenever I went abroad, I was despised and mocked at, -for this cause I began very early to bend my mind to take pleasure in -knowledge and learning, and to think on the beauties of things unseen, -and on the strength of things that are esteemed weak; and I said often -to myself ‘Truth is stronger than all things visible and shall prevail -over all.’ When I grew older, this mind remained in me. The love of -women moved me not, nor gold, nor any desire of pleasure; but I had a -fervent zeal for the truth and for the Lord whose name is Truth, that -his name should be hallowed on earth, and that the people of the Lord -(for so I then deemed my nation, even Israel after the flesh) should -reign over the inhabited world. - -“The troubles and humiliations of Israel discouraged me not; yea, -rather they confirmed me; for methought the Scriptures shewed clearly -that ever, in times past, greatness sprang out of small beginnings, and -triumph out of humbleness. I perceived also that the Lord wrought all -his deliverances by means and ways unexpected and strange to men; not -by force of arms, nor by wisdom or cunning, nor by wealth, but for the -most part by faith contending against all these things, even as David -was caused to prevail by faith against Goliath, and by faith Abraham -was made to be the father of the Lord’s people. Therefore it disquieted -me not that Rome should be great and should rule for a season over the -Lord’s inheritance; for even thus Egypt and Assyria and Babylon and -Persia and Syria had ruled over us, each in turn; yet all these great -empires had passed away, but the people of the Lord and the Law of -the Lord still remained, and, said I, if we still have faith, we shall -still remain and shall in the end be saved. Likewise I perceived that -in every great deliverance there cometh first a transitory shadow of -the deliverer, which is not the truth itself, but is of this present -world; and afterwards there cometh the true deliverer, which is of God; -and the will of this world is ever set against the will of God. For -after this manner the world would have had Ishmael to be heir, but the -Lord appointed Isaac; and again, the world would have had Esau, but the -Lord, Jacob; and the world chose Eliab, but the Lord, David; and even -so, said I to myself, the world would have had in times past Egypt, -Nineveh or Babylon, and, in these present times, Rome; but the will of -the Lord standeth fast, that he will have none other but Jerusalem to -be his chosen City. With these thoughts did I comfort myself during my -youth, saying, ‘Though we be now under the yoke, we shall not always be -thus.’ Howbeit I perceived not that I should have gone yet further in -my reasonings and I should have said, ‘Israel after the flesh cometh -first, but there is an Israel according to the spirit that shall come -after; and the world chooseth Jerusalem as it now is, but the Lord -chooseth a new Jerusalem, even a city in heaven.’ But this was not yet -revealed unto me. - -“As I grew up, when I looked around me to discern what it should be -that should deliver Israel, I could perceive nothing except the Law. -Men, as it seemed to me, might pass away, yea, prophets could not be -always with us; but the Law remained, and would remain, a safe guide -for ever. Therefore I gave all my mind and my labor and leisure both -by night and by day to the study of the Law and the Traditions; wherein -if aught seemed to me unfit for the times, or imperfect, I would stifle -all such whisperings and murmurings of my soul with such words as -these, ‘Doubtless the Law is perfect; for if it be imperfect and in -error, we must needs be without a guide; and without a guide the people -goeth astray, and Israel is lost, and the promises of the Lord are made -of none effect; but this cannot be.’ Therefore it seemed to be the mark -of a wise man and one that loved Israel to see no blemish in the Law, -yea, to see perfection, though my understanding discerned imperfection. -So by degrees the Law took such a hold upon me that it seemed all one -with truth itself, and instead of saying, ‘Truth is great and shall -prevail,’ I began to say, ‘The Law is great and shall prevail.’ Then my -parents, perceiving that I was wholly given to the study of the Law, -determined to send me from Tarsus to Jerusalem, there to be brought -up at the feet of Gamaliel, one of the most learned of the Scribes. -And there in Jerusalem I remained many years, perfecting myself in the -knowledge of the Law, and endeavoring thereby to gain righteousness. - -“As I grew more learned in the Law, so did I grow in contempt for them -that were unlearned. I perceived that there were many, both men and -women, that had not leisure nor opportunity for the observance of the -more minute Traditions of the Law; and some of these were troubled in -their souls, full of doubts and questionings, desiring forgiveness -and deliverance from sin, but not attaining to it; others were even -cast out of the synagogue for light offences; and this unlearned and -ignorant multitude was despised by the teachers of the people, as if -they were brute beasts to be restrained by bit and bridle; and I also -despised them likewise. Yet sometimes when I saw a rich man that had -leisure, highly honored in the synagogue, and a poor man shut out for -neglect of some lighter matter of the Traditions, which perchance he -had no leisure to observe, my heart would say, ‘Surely these ways are -not God’s ways. Surely to trust thus in the Law is not faith.’ But -then I would still quench all these questionings, as before in Tarsus, -saying, ‘If these ways be uneven, which is the even way? And if we are -not to obey and trust the Law, what shall we obey, and in what shall we -put our trust?’ By such answers as these I hardened my heart; and as an -ox struggles against the goad of his master, even so did I resist the -Lord, who would have goaded me into the path of truth. - -“When I came to have to do with the followers of the Lord Jesus, or -Nazarenes as I then termed them, I hardened my heart still more, and -esteemed them accursed because of the cross. For I said ‘Whosoever is -crucified is under a curse. Wherefore this Jesus, whom the Nazarenes -call Messiah, is accursed, and his followers also. Moreover if this -sect prevail, the Teachers of the people will be despised, and the -unlearned will have the upper hand, and the Law (which is the Truth) -will be trampled under foot; wherefore the Truth itself as it were -proclaimeth that these Nazarenes are liars and deceivers.’ So I -hardened myself like a flint against them. Yet by degrees as I learned -more and more of the life and manners of the saints, their zeal in well -doing, their long-suffering and patience, their purity and justice, -and above all, the steadfastness of their faith in God through the -Lord Jesus Christ, then, even in the midst of my course of persecuting -them, I could not forbear sometimes from reproaching myself in such -words as these: ‘This man whom thou art dragging away to prison hath -attained to a righteousness beyond thy compass; this woman, whom thou -threatenest with death, hath a faith in God surpassing thine.’ With -such self-chidings did the Lord still goad me toward the right road; -but I still kicked against the goads and hardened my heart against him.” - - -§ 4. HOW PAULUS CONSENTED TO THE DEATH OF THE BLESSED MARTYR STEPHANUS. - -Here the Apostle ceased for a space, as if he were unwilling to make -mention of somewhat that came next to speak of; but anon, as though -all thought of bitterness was swallowed up in the remembrance of -the marvellous mercies of the Lord, he continued with a kindling -countenance and speaking more quickly than before. Now, although I -treasured up each word that fell from his lips, yet because of his -manner of speech being as much Hebrew as Greek, and very brief, abrupt, -and vehement at all times, and now more than ever, I was not able to -set down his words exactly, though indeed I wrote them on my tablets a -few hours afterwards. Wherefore it must be understood that the exact -words, both before and in that which follows, are not his. But the -substance I will set down with all faithfulness, and it was to this -effect: - -“The more closely I joined myself to the Pharisees against the -Nazarenes, and the more I saw of the cunning, and baseness, and -hardness of heart of those inferior instruments by whose aid our -chief priests and elders were wont to execute their designs, the more -was I troubled with doubts. Sometimes when I lay down to rest at -night, after a day spent in persecutions in the company of these base -companions, the words of the Prophet Isaiah would rise up against me -in the darkness, ‘Wash you, make you clean; cease to do evil, learn to -do good; your hands are full of blood;’ and once, when I was sitting -down to meat, methought I saw blood upon my hands. All the more did -I frequent the temple and offer up many sacrifices and purify myself -with daily purifications that I might wash away all sinfulness if -perchance there were any stain of guilt upon me. But still I was not at -ease, neither had my soul rest. By degrees, the Temple itself, and the -sacrifices in the Temple, instead of taking away my burden, began to -add thereto. For of the multitude who came together thither, very few -appeared to come worthily; some being strangers come from afar to see -strange sights; others desiring to expiate evil deeds or to pay vows, -but not with any sincere love of righteousness; and many more because -it was the custom, and not because they loved the worship of the Lord; -not a few also with purpose to make gain, trafficking in beasts for -victims or serving as money-changers. All this I noted daily, and it -troubled me more and more, because I perceived that many were hardened -in ill-doing by their worship and by their sacrifices, and their feet -stood in the Temple of the Most High, but their hearts drew nigh -unto Satan; and again the words of the Prophet rose up to my mind, -‘Sacrifice is an abomination to me; bring no more vain oblations.’ - -“But when I said to one of the elders that it were well if the -money-changers and sellers of victims could be put away from the holy -place, and if the stir and tumult of the Courts of the Temple could be -diminished, he said that I was of too tender a conscience, and that -it would not be possible to obtain such a temple as I desired, clean, -and pure, and spotless in all points, unless I wished to join myself -to the Nazarenes who dreamed of some magic temple not made with hands, -wherein some invisible sacrifice of the imagination was to be offered -up, and not the blood of bulls and goats. These words (although I knew -it not at that time) sank deep into my heart. For though I abhorred -all thought of imitating the Nazarenes in any matter, yet could I not -refrain from pondering in mind the thought of some new Temple, not -made with hands, nor liable to be polluted nor destroyed by the hand -of an enemy, but imperishable, incorruptible, undefiled. Being in this -perplexity, I thirsted for some new revelation from the Lord, and -besought him that he would send some prophet or deliverer who should -make all things clear. But then the word of the Lord brought back to me -that which had been revealed to me even in my childhood, namely, how -each deliverer of Israel was wont at first to be despised and rejected; -and fear fell upon me lest, even if the Messiah himself should come -before our generation had passed away, the Pharisees should not -acknowledge nor receive him. But, all this while, it never so much as -entered into my heart that the Messiah was already sent, and already -despised, and already rejected by the rulers of the people; but I had -my eyes fixed on some deliverance yet to come. - -“None the less, yea, rather the more, did I persecute the Church of -Christ, giving my voice ever in favor of violent courses and advising -that the common sort among them should be less regarded, but the -leaders sought out with all diligence and slain. So it came to pass -that by my advice the servants of the chief priests laid hands on the -blessed Stephanus (concerning whom I have often spoken unto thee in -times past) and set him before the Council, and accusation of blasphemy -was brought against him; and I sat with the Council when he made his -defence. The words of his speech were as a two-edged sword cleaving my -heart asunder and strengthening all my former doubts against me. For he -declared unto us how, even as Israel had rejected other deliverers, so -had they rejected Jesus the Messiah, and that this was fore-ordained -by God; as also that the Temple of the Lord was not to stand for ever, -but that there was to be a new Temple not made with hands. So he showed -how Joseph and Moses had saved the people, albeit they had been at -first rejected; and how Israel had made a calf and turned to idolatry; -and how Moses, being permitted to make the earthly tabernacle for the -hardness of their hearts, had, none the less, made it after the pattern -of a better tabernacle not made with hands; and how the Temple itself -had not been made by David, but only by Solomon (who in his old age -went after other gods); and with that he cried aloud that no earthly -Temple was fit for the Most High, using the words of the prophet, -‘Heaven is my throne, and earth is my footstool; what house will ye -build me, saith the Lord?’ - -“Hereat the men of my faction, and especially those from Cilicia -and Asia, cried out that Stephanus blasphemed, and they rent their -garments and would have stopped his mouth with their uproar; but he -rebuked us, saying that as we had persecuted the prophets, so had we -murdered the Holy One. Hereat the uproar waxed still louder; but I -sitting speechless all this time, and not able to take my eyes off his -countenance, perceived that, of a sudden, as if one had plucked him by -the sleeve, he turned round and ceased from rebuking the multitude, -and stood still, looking upward very intently as if he saw somewhat. -Then a great splendor shone upon his face, and he stretched out his -hand towards heaven saying, ‘Behold I see the heavens opened and the -Son of Man standing on the right hand of God!’ At this I could not -forbear turning round also, and gazing upward to the heaven above me, -if perchance I also should see somewhat there. But I saw naught (for -my eyes were not yet opened) and anon arose another general shout that -the prisoner was worthy of death, and all cast dust in the air and rent -their garments again. So the whole multitude arose, and I with them, -not knowing whither I went, nor do I remember what further happened, -till I saw Stephanus on the ground, covered with blood, in a loud voice -beseeching the Lord that this sin might not be laid to the charge of us -his murderers; and, behold, the clothes of them that stoned him were -lying at my feet, in token that I was the chief doer of this deed.” - - -§ 5. HOW THE LORD APPEARED TO PAULUS. - -“On the night after the blessed Stephanus died, I had no rest, nor -for many nights after. Dreams and visions visited me in my sleep. -Sacrifices and ablutions I made without ceasing, but they brought me no -peace; neither did my prayers find answer from the Lord. They that were -rich praised me, and I was held in honor by the rulers of the people, -but I said in my own heart, ‘Doth not the Lord, the God of Israel, cast -down the wisdom and power and riches of this world and raise up the -lowly and meek?’ By night methought I saw the face of Stephanus covered -with blood and praying for me; and the hand of the Lord was heavy on my -soul filling me with fears and thoughts of evil. Yet still, like the -stubborn ox, kicking against the goads of the Lord, I resolved that I -would not think on idle dreams, as I called them, but that I would give -myself with a single heart to the persecution of the Nazarenes. So I -gladly obeyed the High Priest who besought me at this time to go to -Damascus, bearing letters to the chief men of that place, that I might -have power to imprison such of the Nazarenes as I could find there. - -“We journeyed slowly; for the burden of the Lord was grievous upon me, -and my eyes (which were infirm by nature) were now, more than ever, -dimmed and dazzled, so that I could scarcely endure the light of day. -Likewise by night evil dreams departed not from me. Now also, methought -(which had not been so before), I began to hear a strange voice (yet as -it were in my heart and not in my ears) as if some one reasoned with -me, accusing me that I had slain Stephanus without cause; insomuch -that sometimes I could endure no longer to listen in silence, but -made answer to the voice aloud; but presently, it was as if no voice -had spoken, and one of my companions overhearing me, reproached me in -jest, because, said he, I discoursed aloud with myself, preferring my -own speech to theirs. Therefore that I might not hear these voices, I -ceased not speaking with my companions, reasoning with them (though -none reasoned against me) and proving to them from the Scriptures again -and again (though none denied it) that the Law must not be set aside -and that the Temple must abide for ever, and that this Jesus was a -deceiver of the people. But ever and anon there would come into my ears -(yea, even in the midst of my speaking) such words as these: ‘What if -the Law were indeed fore-ordained to prepare the way for Faith? What -if there should be indeed a new Temple, prepared of God, not made with -hands?’ Then would I weary my companions with the superfluity of my -reasonings and disputings, waxing fiercer and louder than before in -defence of the Law and against the Nazarenes. They that went with me, -falling in with my humor, ceased not to revile the deceivers of the -people as they termed them; and one among them speaking of Stephanus -(of whom all this time I had made no mention) said that he had been a -hypocrite and a deceiver even in his death, gazing up to heaven as if -to persuade us that he saw a vision, and framing his face to assume a -divine appearance of gentleness and peace, and all to delude the people. - -“Hereat my heart was stirred within me and I was moved to say that -I did not feel assured that Stephanus (however deceived) was acting -deceitfully at that moment when he was on the point of death; but as I -feared lest this might cause my companions to suspect that I favored -the Nazarenes, I restrained myself and assented (against my conscience) -to the man that had spoken thus. So I answered, ‘Thou sayest well; -this Stephanus was a deceiver.’ Then, because I felt that I had lied, -straightway there swelled up within me a violent desire to cry aloud -‘Stephanus was no deceiver;’ but still I rejected it as a voice from -Satan, and strove to turn the discourse to other matters. But in vain; -for now, even as if they were desirous of set purpose to thwart me, my -companions would speak of naught else but Stephanus, and how he bore -himself, and what he said, and of the manner of his death, and his -vision. - -“By this time we were come unawares within sight of Damascus; and I -looking afar off upon the pleasant gardens that encompassed the city, -rejoiced greatly because here, I said, I shall have rest from my -weariness, and here these voices of Satan will cease from troubling -me. But even as I spake thus within my soul, the Voice came to me -much louder than before, and not once but many times: ‘Wilt thou yet -continue this course of blood? Wilt thou again shed innocent blood? -Wilt thou yet kick against the goad of the truth?’ Then I made answer -‘Yes I will continue;’ and these words I repeated again and again. -Then suddenly the hand of the Lord fell on me, my body seeming on fire -as well as my soul, and my eyes not knowing whither to turn for pain, -and at last I could no longer contain myself for the sore agony of my -doubting, but said aloud (yet not so that my companions could hear), -‘If now that deceiver Stephanus were no deceiver, if’—and behold, I -looked up to heaven as Stephanus had looked, and lo, a brightness -indeed, as of the glory of God; and a voice no longer in my soul but -in my ears also, penetrating to my soul, and saying, ‘Saul, Saul, why -persecutest thou me?’ Then I fell upon my face, knowing who it was -that spoke, yet constrained to ask as though I knew not, and I said, -‘Who art thou, Lord?’ And he said ‘I am Jesus of Nazareth whom thou -persecutest. It is hard for thee to kick against the goad.’ Then said -I ‘Lord, what wilt thou have me to do?’ And he made answer saying, -‘Arise, go into the city, and there it shall be told thee what thou -shalt do.’ - -“So I arose: but behold, I was wholly blind. Being led into the city -by my companions I lay some days still under the heavy hand of the -Lord, pondering many thoughts and doubting whether it would please the -Lord to restore to me my sight; and during all this time I spoke many -things not according to my own knowledge, for I was no longer master -of myself. Among other matters the Lord caused me to make mention of -one Ananias, one of the chief among the saints in Damascus (whom I -had purposed to have slain) saying that it was the Lord’s will that -he should come to me and make me whole. Whereof when the rumor came -to the ears of Ananias, he, being also moved by a vision of the Lord -which he himself received, came to me and laid his hands upon me, and -straightway my senses returned to me, and presently I began to see a -little, and in no very long space I was made whole and received my -sight as before.” - - -§ 6. HOW PAULUS WAS PREPARED FOR THE PREACHING OF THE GOSPEL. - -“When I was recovered of my blindness, some of the brethren in Damascus -would have had me go up to Jerusalem that I might be instructed in the -faith by those that had been disciples before me. But the Lord suffered -it not, but bade me go into Arabia; where, for the space of two years, -I remained, giving myself wholly to prayer, and to the reading of the -Scriptures, and pondering the purposes of God. And here it pleased the -Lord to reveal many mysteries unto me and more especially the mystery -of the New Temple and the heavenly Jerusalem. And the grace of the -Lord was poured out upon me very abundantly, working for me good out -of evil, enabling me to discern the truth the more clearly perchance -because I had once fought against it. For as I had ever been wont to -say, ‘If the Nazarenes be right, then are the Jews wrong, and if Jesus -be the Messiah, then are the Law and the Temple destined to pass away,’ -so now, believing that Jesus was indeed the Messiah, I had the less -difficulty in believing that the Law must needs pass away, and all -things must be changed. - -“At the same time it was revealed to me in the spirit that the outward -fashion of all things must change but the will of God abideth for ever; -for in spite of death, and sin, and all the devices of Satan, the -purposes of the Highest are unchangeable; which have been, and shall -be, fulfilled, in many diverse shapes, yet ever remain the same; and -how the redemption of the world through Christ and the casting away (in -part and for a time) of Israel, together with the bringing in of the -Gentiles, were not by chance—as if the purposes of the Unchangeable -were changed—but fore-ordained before the foundation of the world; even -as it was also fore-ordained that Adam should fall, and Abel should be -slain, and that Ishmael and Esau should be rejected to the intent that -Isaac and Jacob might be chosen; in all these things I now discerned -the unchanging purpose of the Lord triumphing over Satan from the -first, and out of sin and death drawing forth life and righteousness. -Also, as regards the death of the Lord Jesus upon the cross, I no -longer felt shame at it, nor passed lightly over it in my doctrine (as -some do still, my Onesimus); for I perceived that it was a sacrifice -fore-ordained, yea, the only true sacrifice and oblation for the sins -of men, whereof all former sacrifices had been but shadows. - -“Likewise it was revealed to me that mankind must rise from the death -of the flesh and be born to the life of the spirit. For as man was -first made and sinned in Adam, so man was afterwards made again and -born to righteousness in the Lord Jesus; the first Adam was the shadow, -the second, the truth; the first Adam was of the earth and of this -world, the second Adam was of the spirit and of heaven. And as all men -are bound to Adam by the bonds of flesh, so must they be bound to the -true Adam by the bonds of the spirit, that is by trust or faith and by -love, whereby men must be so knit to the Lord Jesus that whatsoever -hath befallen him must also befall them. For all flesh, being redeemed -in Christ, is made one with Christ. As therefore the Lord Jesus -suffered and died and rose again and reigneth in heaven, so must the -children of men, even all the nations of the earth, suffer and die -according to the flesh, but rise again according to the spirit, and -reign in spiritual places, perfected with him. And this hath been the -eternal purpose of God from the foundation of the world. - -“Moreover, lest I should despise the past, and reject the Scriptures, -or lightly esteem the Gentiles, or stumble because of the many -generations of darkness which have been since the world was created, -all of which knew not the Lord Jesus, for this cause the Lord revealed -unto me that he for the most part worketh by slow means, and teacheth -by slow degrees; first the elements, or teaching for babes, then for -youths, then for full-grown men; and this is true for every soul of -mankind, yea, and for every nation also. Wherefore I no longer despised -the Gentiles, albeit the Lord had suffered them for many generations to -go astray after idols; nor did I begin to despise the Law of Israel, -although I no longer esteemed it as before. For it was revealed to me -that, though the law had been ordained only for a time, and because of -the hardness of our hearts, and could make nothing perfect, yet did it -prepare the way for perfection in Christ. For by the grace of the Lord -it was given to me to understand that all things in heaven and earth, -whether past or present, whether among the Jews or the Gentiles, yea, -even the beasts of the field and the very dust of the earth beneath our -feet, were all created for the glory of God, to testify that he, the -Highest, is the Father of men, and that men must be conformed to his -divine image. - -“Wherefore, since the will of the Lord standeth fast, take comfort, -dear Onesimus, child of my bonds and heir of my labors, and overcome -evil with good. Shut not thine eyes against evil, but fight against -it with a stout heart. Whensoever thou lookest upon it triumphing in -high places; or setting itself up as having dominion over the earth; -or creeping into the Church, causing therein errors, and schisms, and -deceits; yea, and when also thou lookest upon it in thine own heart, -prompting thee to despair because of thine own ill courses in old -days—then do thou contend against it in the name of the Lord Jesus, -and in his name thou shalt surely overcome it. Say not in thine heart, -‘Rome is against us,’ but say rather, ‘Rome that now is, shall be like -unto Babylon and Nineveh, which once were, but now are passed away.’ -Look not upon the outward things which are but for a moment, but upon -the things which are not seen, which are eternal; even as I also look -not upon these my manacles and fetters, and upon this poor wasted flesh -nigh unto destruction, nor upon the filth and foulness of yonder pit; -but instead of this earthly flesh, I see the heavenly body wherewith my -Lord shall shortly clothe me, and instead of this visible darkness, -mine eyes behold the invisible glory of the Eternal Majesty on High, -wherein enfolded, amid the blessed company of the saints above, I shall -for ever magnify the unsearchable riches of the mercies of God. - -“And now, since thou knowest whither I go, why wouldst thou, dearest -Onesimus, that I should longer delay my departure? For I have been -these many years like unto a servant making all things ready for a -journey, that, when the master shall knock, he may be prepared to go -forth to a pleasant land. And behold, the Master knocketh, and the door -is now open, and shall I not gladly go?” - - -§ 7. THE LAST WORDS OF PAULUS. - -When the Holy Apostle had made an end of speaking, I was ashamed of -all the questionings which had disturbed me at Colossæ; and in his -presence I felt myself lifted up above all doubts. Yet again, looking -to the future when I should be alone, I said, “One other question I -would gladly ask of thee,” and he bade me “Ask on,” and I proceeded -thus: “Thou saidst, but now, that all men and all nations, yea, and -all created things, are made subject to ignorance, and error, and -death, and sin, to the intent that they may be raised from the lower to -the higher; even as children are led up from the restraint of nurses -and guardians to the freedom and knowledge of manhood, and as Israel -also was led from the law to Christ. Now therefore I would that thou -shouldst resolve me this doubt. As it is the nature of every child -of man to pass through error to the truth, and as Israel also hath -erred, may not we also err, even we the Saints of God? And certain of -the saints who say that they have seen the Lord Jesus in dreams and -visions or other ways, may not they also sometimes err? Yea and in the -Traditions of the Acts and Words of the Lord, amid much that is true, -may there not also be somewhat that is false?” - -Hereat he smiled and said, “Thou hast well questioned me. Assuredly -we, even the Saints, may be, nay, must needs be, in some error. For -whereas hereafter we shall discern all things as they are, seeing God -face to face in heaven, on earth we can but see them darkly, as it were -through a mirror. Yet be thou ever prompt, my dear Onesimus, to make -distinction between those cases where to err is to lie, and hurtful to -the soul, and those where to err is not to lie, and therefore not in -the same way hurtful. For I also, not many months ago, was in error -concerning the time of the coming of the Lord. For as a peevish child -is impatient till the day shall dawn, though the sun be not risen -nor like to rise, even so I desired that my Lord should come before -his time, while I still lived, and that I should be snatched up into -the clouds to him, before this generation had passed away. But now I -perceive that the day of the Lord is not yet, nor will be perchance -during this generation nor the next, nor perhaps for many generations -yet to come. Herein therefore I erred, but inasmuch as this error was -not against my soul, to err in such a matter was not to sin. - -“But now let me tell thee what kind of error corrupteth the soul, -and warreth against righteousness. Whoso supposeth that to abstain -from swine’s flesh maketh expiation for impure thoughts, or that a -man may be envious and a slanderer if he do but observe Sabbaths, I -say unto thee that such a one walketh in the darkness of error that -wholly cloudeth the soul and shutteth out the light of God. For these -opinions or beliefs are against the perfect Law of Love; against -which whatsoever opposeth itself is not of God but of Satan. From -such errors as these flee thou, and fight thou, with all thy power; -but the other errors none can altogether avoid, nor be thou overmuch -troubled concerning them. As I myself was in error touching the day -of the Lord, so doubtless art thou touching some other matters, and -so are and so will be, many others of the saints, liable severally -perchance to several errors. Yea, all earthly knowledge of heavenly -things must needs be, in some sort, error, because they are seen as -it were by reflection through an imperfect glass; for the perfect God -none hath seen nor can see in the flesh. Wherefore doubt not but thou -art assuredly in error; yet be not on that account disquieted, provided -that thou strive to attain more and more of the truth. Neither forget -thou that the Spirit of the Lord Jesus Christ shall be with thee to -guide thee into all truth, and to turn darkness into Light before the -feet of the Saints, from generation to generation, that all men may -grow in the knowledge of the Lord, and in the understanding of his -unsearchable ways. - -“Be not thou therefore, O my son, shaken in thy faith, if in the -Traditions of the Acts and Words of the Lord some things be diversely -or inexactly reported; only strive thou earnestly to keep pure and -undefiled that truth which is the source and foundation of the rest; -I mean, that Jesus of Nazareth the Son of God hath manifested to us -the love of the Father through himself, and that he, having verily -risen from the dead, reigneth in heaven and helpeth his saints on -earth, purposing to conform all nations of men to the Father and to -destroy death and sin through his cross. Believe this, my son, and -cause others to believe this; and then thou needest to concern thyself -little with genealogies and minute disputings of words and diversities -of traditions, nor even about sundry visions and dreams, whether they -be of the Lord or no; for the foundation of the faith consisteth not -in knowing how, or to whom, or when, or in what places, the Lord hath -manifested himself or shall manifest himself, but in believing that he -is verily not dead, but liveth. All this I say, not as if thou shouldst -be careless or slothful about the attainment of the exactness of the -truth, so far as lieth in thee; but place not letters before words, nor -words before things, nor any kind of knowledge of things, no nor even -prophecies nor visions themselves, before Love. For verily I say unto -thee, the time shall come when prophecies shall fail, tongues cease, -and knowledge vanish away, but Faith, Hope, and Love shall never pass -away but shall abide for ever, and the greatest of these is Love.” - -The sound of the unloosing of the prison-bars now fell upon my ears, -and presently the jailer entered saying, “The night is spent, and the -guard ready.” I besought him that I might accompany Paulus to his -death, but the jailer would not allow it, saying that I must remain -with him in the prison, for he should lose his place were it known that -I had been with the prisoner. When I would have urged him further, the -Apostle suffered it not, saying to me with a cheerful countenance, -“Nay, my son, tarry thou with our friend here; for thinkest thou that -thy father cannot walk alone, or fearest thou lest he stumble in the -darkness? Nay, but if the night be spent, the day must needs be at -hand; therefore fear not.” The man marvelled, not understanding that -the Apostle spoke of the day beyond the grave; but he said, “Thou goest -to death bravely; however, there is no need of haste if thou wouldst -have meat and drink to be thy _viaticum_.” “I thank thee,” replied -Paulus, “but I have other _viaticum_, whereof, since there is no need -of haste, I would gladly partake with my son; suffer us, therefore, -if it may be, to be alone yet a brief space longer.” Then when the -man had retired, Paulus said to me, “Now, my son, because the time is -short, let us make haste to be with Christ a while, and with all the -company of saints, both the blessed ones that have gone to rest before -us and those that have remained below.” Then he took of the bread and -wine which I had brought; and when he had broken and blessed, we ate -and drank, and the Apostle called on the Lord in prayer. What words he -uttered I know not; for I was as one in a vision, and the walls of the -dungeon seemed to have fled away, and as he continued speaking of the -Lord in heaven, who is above all thrones and powers, and of the glory -that is to come to us with him above, I seemed to pass beyond earth, -and upwards from the lower heaven, even till the highest of all, even -to the region of everlasting joy, where thou, O Eternal, dost feed -Israel for ever. - -When I had come to myself, I was still kneeling, but the holy Apostle -standing before me, with his hands upon my head, blessing me; and he -touched me on the shoulder saying, “I go, Onesimus.” “Nay, my father,” -replied I, “let us abide here evermore in heaven.” But he made answer, -and these were his last words—“Thou hast a work yet to do, Onesimus, -and a battle yet to fight for the Lord; yet be assured of this, my -child, that wheresoever thou mayst be on earth, thou shalt verily abide -with me in heaven, for I am Christ’s and Christ is thine.” - - - THE END OF THE SEVENTH BOOK. - - - - - THE EIGHTH BOOK. - - -§ 1. OF THE DEATH OF NERO AND HOW ROME WAS DIVIDED AGAINST ITSELF. - -At thy bidding, dearest Epaphras, I once more take up the pen; having -been minded before to have concluded this book with the end of the life -of the blessed Apostle Paulus upon earth. But indeed thou sayest well -that all unwittingly I have been writing, not so much the story of -mine own life (which had a fit end methinks when I was first brought -to the knowledge of the Lord Jesus and began a new life in Christ) -nor yet the life of the blessed Apostle, but rather the history of -the manifestation of the power of Christ; wherefore thou biddest me -continue this history, passing over smaller matters in my own life, -and speaking of such greater matters as concern the Church of God; and -this, by God’s grace, I will now endeavor to do. - -When I returned to Colossæ and to my labors in the Church there, -endeavoring to keep the brethren in the right path, in accordance with -the doctrine of the blessed Apostle, at first I had small success. For -whereas even before, the Jewish brethren had been bitter against me, -now, after my return, their bitterness had increased, yea, and was -daily increasing. Hereof the main cause was the troubles of their -brethren which were in Syria. For now of late the fires of those -discontents which had been as it were smouldering, even from the time -of Cumanus the Proconsul, nearly twenty years ago, and then in the time -of Felix, about ten years ago, broke forth into flame. During the same -year in which I had gone to Rome to see the Apostle, the Emperor Nero -had sent Titus Flavius Vespasianus to have command over the legions -in Syria; and from that year onward for nearly five years, even to -the time when the Holy City was destroyed, naught but wars and rumors -of wars ran all through the world, and more especially through Syria. -Throughout all that time the Jews were shamefully oppressed, thousands, -yea, tens of thousands, being sold (even before the siege of the Holy -City) to be slaves in Rome, or scattered through the cities of Asia. -These and countless other injuries set the whole nation—yea, even many -of those that believed—against all Gentiles, whether belonging to the -saints or not; and more especially did they rage against the memory -of the beloved Apostle Paulus, some saying that he was no true Jew, -others that he was not really an Apostle as the rest of the Apostles, -and others even calling him “the enemy.” So there was for five years -and more a great battle raging in the Church, whether the saints -should observe the Law of Moses or no; and for some time it seemed not -unlikely that the Jewish faction would prevail and that the Gentiles -would be compelled to submit to the Law. - -During all these five years the minds of all men were marvellously -moved, and the empire was divided against itself, and many among the -saints thought that the Lord would daily appear. At first indeed the -Church began to rejoice because their chief adversary, the Emperor -Nero, was taken away. I was in Corinth, as I remember, in that year, -ministering to certain of the saints (whom I had known formerly in -Rome), who had been sent by the Emperor to work at the great canal, -which he desired to have made between the two seas near that city; and -while I was with the prisoners, a trireme came sailing past within -bowshot, decked with flags and garlands. One of the guard, that kept -the prisoners, cried aloud, “What tidings from Rome?” And answer came -back across the water, “Nero is no more.” Then all held their breath -because none could believe such happy tidings, and when the voice came -again from the trireme, “Nero is dead,” then all the prisoners, yea, -and the guards too, raised a shout for joy, and within a very few -hours, they all were free and the business of the canal at an end. Not -unlike the joy of these prisoners was the gladness of the whole Church -of Christ when he whom they called the Beast was taken out of their -path. - -But anon came divisions, nation against nation and army against army -fighting who should be emperor; and first one and then another rose up -and passed away, and all was chaos, nothing solid or sure. But there -was heard again the old prophecy that “One from the East” should come -forth and rule over the empire. Some said that this was Vespasianus; -others (and this began to be commonly believed more especially among -the Jews and the Jewish faction of the saints) that Nero, being raised -from the dead, would come again from the East across Euphrates with -all the kings of the East, to make the rivers run with the blood of his -enemies; and this even from the first, straightway after the death of -Nero, was commonly believed in Rome by the baser sort, insomuch that -many deceivers arose pretending to be Nero, and his effigies were set -by unknown hands in the public places, and the rostra were crowned, and -sacrifices offered in his name; and thence this belief spread quickly -through the empire, and it is commonly believed even to this day, -namely, the fourth year of the Emperor Domitian wherein I now write. -So it came to pass that even after the death of Nero, the minds of men -were still in division and discord; and the Jews of Syria, yea, and -certain of the Jews also among the faithful, had expectation that still -their nation would prevail, because Rome seemed divided against itself; -and as long as this opinion held, so long the Jewish faction had the -upper hand in the Church. - - -§ 2. OF THE JEWISH FACTION. - -But presently came tidings that the legions were gathered together -against Judea, and then that they were encompassing Jerusalem round -about, and afterwards that the Holy City was closely beset, and that -the brethren had fled forth, but that the Jews that stayed therein were -at discord among themselves, and in great straits, insomuch that they -were driven to feed one on the other for lack of food. But still not -many of the Jews among the faithful believed that the Holy City would -be taken; for they supposed that the Lord from Heaven would stretch -out his hand to save the place which he had chosen. So when the tidings -came at last that the Holy City had been indeed taken and burned, and -the Temple also, and that all the sacred furniture of the Temple had -fallen into the hands of the Romans, at first none would believe it; -but when it was no longer possible to doubt, many began to believe that -the end of the world was now at hand, and to some it seemed as if, with -the passing away of the Holy City and the Temple, the old world were -passed away and a new world already begun. - -From this time forth began the Jews to sever themselves into two -distinct parties. Some on the one hand, seeing the will of the Lord -in the taking away of the Old Jerusalem began to fix their thoughts -on Jerusalem that is above, even the spiritual city, the Bride of -Christ; and as they could no more fulfil the Law according to the -letter by offering sacrifice in the Temple, they now began to turn -themselves more from the letter to the spirit, and from the sacrifice -of bulls and goats to the sacrifice of the Lord Jesus; and so it came -to pass that this party joined themselves more closely to the Gentiles -that were in the Church. But upon the other and larger faction of -the Jews the destruction of the Holy City had an effect altogether -contrary; for being embittered against the Gentiles even before, now, -in the extremity of their rage, they made no distinction of Roman or -Greek, believer or unbeliever, but hated all alike. Hereat none could -marvel, that knew how great had been their sufferings and oppressions; -thousands slain with the sword, thousands on the cross, thousands with -famine, tens of thousands sold for slaves or condemned to the mines -and quarries; those that were suffered to live, burdened with taxes, -often dispossessed of their lands, and their lives made miserable with -penalties and insults, so that to be a Jew seemed now the same thing as -to be an outcast and laughing-stock for mankind. - -Hence, among some even of the more honorable of the Jews, now to -cease to be a Jew seemed all one with beginning to be a coward and -a renegade; wherefore they preferred to be more Jewish than before; -and, because they could not now observe the Law in such matters as -appertained to the Temple, on this very account they observed all other -matters of the Law more diligently than before; and, in a word, the -Temple being gone, the Law became unto them both Law and Temple also. -In former times the unbelieving Jews had spoken against the Church of -Christ and blasphemed the brethren, but only on certain occasions; -but now they began to make a rule and habit of cursing us with formal -curses, so that it became a part of their worship in the synagogue. Of -Nero, the deceased Emperor, they ceased now to speak reproachfully, -because they esteemed him as an enemy to Vespasianus, or at least, to -the saints; and Poppæa, his concubine or wife (a woman of no virtue -nor purity) they praised; but the Emperors Vespasianus and Titus were -in their eyes as monsters, to be smitten with the plagues of God. Such -a spirit of blindness fell upon the greater part of the Jewish nation -at this time; wherefore seeing they saw not, and hearing they could -not understand, nor be converted to the Lord. Such of the Jews as took -a middle course— who were commonly called Ebionites—neither wholly -separating themselves from the Church of Christ, nor yet desiring to -cast in their lot with the Gentiles, were sorely exercised at this -time; and many were the defections and apostasies among them; and the -Gospel with them was a Gospel of sorrow rather than of joy. Hereof some -judgment may be formed, and some knowledge of the history of the Church -in Syria from a certain letter written to me in the seventh year of -the Emperor Vespasianus by one Menahem, a foremost teacher among the -Ebionites, of which letter I will now set down some parts. - - -§ 3. OF MENAHEM, THE EBIONITE. - -After many lamentations for the evils of Israel, and especially -because the Holy City had been destroyed by “Babylon” (meaning Rome) -whereby the sacrifice had been made to cease, the letter turns aside -to describe the manner of the worship of the Temple in times past and -especially the presence and glory of the High Priest: “Alas, how was -he honored in the midst of the people in his coming forth from the -sanctuary! He was as the morning star before the sun hath risen, and -as the moon at the full, yea as the sun shining upon the Temple of the -Most High, and as the rainbow giving light in the bright clouds. When -he took the portions of the priests’ hands, he himself stood by the -altar compassed round with his brethren, even as a cedar of Lebanon -compassed round with palm-trees. He stretched out his hand to the cup -and poured out the blood of the grape, a sweet-smelling savor unto the -Most High King. Then shouted the sons of Aaron, then sounded the silver -trumpets, to be heard for a remembrance before the Most High. And the -people besought the Most High by prayer before him that is merciful, -till the solemnity of the Lord was ended. O Lord, if thou didst so much -hate thy people that thou must needs cast them down, yet shouldst thou -at the least destroy them with thine own hands and not give them over -to Babylon. For what are they that inherit Babylon? Are their deeds -more righteous than ours that they should have the dominion over Sion?” - -After this Menahem reproached me in his letter that I had made myself -one with “him” (meaning Paulus) “who professed to be a Jew and was no -Jew;” and he affirmed that Jesus had not come to destroy the Law but -to confirm it, and that we blasphemed God because we made Jesus to be -even as God, whereas he was a man and of the sons of men, howbeit the -deliverer and Messiah. Thence, passing again to the condition of his -nation he added this hope that “the hand which now had power“—meaning -the Emperor Vespasianus—should be wasted suddenly, and that “Babylon” -(that is to say Rome) should be cast down, and that the spoils that -she had taken from the nations should be carried back to the cities of -the East in the day of vengeance of the Lord. After these things, said -he, a time should come when men should hope much but obtain naught, -and labor, but not prosper; for the world should be turned back again -into the old silence of seven days, even as in the first beginning, so -that no man should remain; and, after that, the Judgment should come, -and the Lord Jesus should judge the earth and reward his brethren in -Israel. But still the strain of trust died away in sorrow, and the -thought of the Deliverer was lost in the thought of Israel, and the -letter came to an end in these words: “Our psaltery is laid in the -ground, our song is put to silence, our rejoicing is at an end; the -light of our candlestick is put out, and the ark of our covenant is -defiled; our priests are burned with fire, our Levites led captive, our -virgins and wives defiled and ravished, our righteous men are carried -away, our little ones destroyed, our young men brought into bondage, -and our strong men become weak; and the seat of Sion hath now lost her -honor, for she is delivered into the hands of them that hate us.” - -After this manner wrote Menahem the Ebionite, a good man and devout, -and one that loved the Lord Jesus and was himself of a gentle and meek -disposition. Wherefore if even in so gentle a nature the thought of -Jesus was swallowed up in the thought of the Holy City, much more was -this likely to happen with others of his countrymen. And so indeed -it was. For each year of troubles now seemed to cast a new veil of -ignorance on the hearts of the Jews so that they might not understand -the Scriptures, nor discern the will of God, nor be brought into the -Church of Christ. - - -§ 4. HOW THE CHURCH WAS GUIDED AT THIS TIME BY THE SPIRIT OF GOD. - -Out of all these evils and troubles one good at least was gained, -that there was no longer any danger lest the Church of Christ should -become a mere sect of the Jews. For now to all the believers of the -uncircumcision, the destruction of the City of Jerusalem seemed to be -a sign sent from God that the Law was at an end, and that all things -were to be made new in Christ, yea, and wholly new: and it became a -common saying that the vesture of the Church was not to be made up out -of the rags of the vesture of the Law, patched and botched up to serve -new needs; but that it was to be a wholly new garment, woven afresh -in one piece, without seam or rent. As for the Jews, they that stayed -in the Church, finding themselves now constrained to choose between -the old garment and the new, gave themselves with a more single mind -to the Gospel; but the greater part went out from us, as I have said. -They also that were called Ebionites, who had once had much power in -the Church so that they had persuaded many, began now to be lightly -esteemed; and whereas in former times they alone seemed to be the -Church, and the rest heretics; now the contrary came to pass, and the -Ebionites themselves came to be thought heretics—insomuch that the -name Ebionites became a reproach among the faithful—and the doctrine -of Paulus the Apostle was considered to be the doctrine of all the -Churches. From this time forth therefore there was no more fear lest -the Lord Jesus should be regarded as a mere prince or prophet in -Israel. In old days many had said that he was but as John the Baptist -and some (more especially in Ephesus) had been baptized with John’s -baptism and no other; but now all men believed that John was far -inferior to Jesus, and the traditions of the Church began to teach this -more clearly and fully than before. Also because men now perceived -that the Kingdom of the Lord Jesus was to include all nations of the -earth, and indeed to consist of Gentiles rather than Jews, for this -reason there were sought out such parables and discourses of the Lord -as taught and explained the calling of the Gentiles into the Church. -And all through the Church it was everywhere believed that Jesus was -not a mere prophet, but King of kings and Lord of lords. - -When great multitudes of Greeks and many other nations had now been -brought into the Kingdom of Christ, they began, as was likely and -reasonable, to seek out traditions concerning the nature, birth, and -parentage of the King and Prophet in so great a Kingdom. The common -people among the Gentile brethren believed as a thing of course, that -he was divine and of divine parentage. “For if,” said they, “Trophonius -and Heracles have been called gods, and if we have been wont to give -the name of gods to the emperors, even such as Caius and Claudius and -Nero, how shall we deny it the Lord Jesus the King of kings?” Herein -the minds of the unlearned were doubtless led to a right conclusion, -though a philosopher might justly find fault with the method of it, -and might understand differently the “divine parentage” of which they -spoke. Nevertheless, from this desire to do honor to the Lord Jesus, -there crept into the Church some error. For some began to deny that he -was man at all, or born as men are born, affirming it to be monstrous -and incredible that a divine being should pass through a mortal womb. -Others—but these were but very few in the Gentile churches—favored -the old opinion of the Ebionites that Jesus was merely human, although -superior to any other of the children of men. - -Between these two errors, some denying that the Lord Jesus was divine, -and others denying that he was human, the Church was marvellously -guided by the hand of the Lord, so that the greater part of the -brethren held fast the true belief, namely, that he was both human -and divine. For as the most part of the Gentiles revolted against -the doctrine of the Ebionites, who would have had Jesus to be a mere -prince or prophet of the Jews, so did the common sense of almost all -the brethren perceive, as by a heaven-sent instinct, that, howsoever -he might be divine, he must also needs be human and able to suffer -humanlike, or else be of no avail to bear the sins and sorrows of -the children of men. Thus by the Spirit it was revealed even to the -simplest and meanest of the brethren that in Christ Jesus, God and man -are joined together. - -About this time also began the Churches to commit to writing the -traditions of the acts of the Lord; and, not long afterwards, certain -of the longer discourses of the Lord, having been written down in -Greek, were joined to the other tradition and came to be commonly read -in the churches; but this happened for the most part toward the end -of the reign of Vespasianus, or not much before. For as long as the -disciples and apostles of the Lord themselves lived, it had seemed -to the saints that there was no need of books, having as it were the -words of the Lord Jesus among them. Moreover before the destruction of -Jerusalem, the saints for the most part lived in continual expectation -of the coming of the Lord, wherefore, hoping soon to have heard his -voice from heaven, they were the less careful to record exactly the -words he had spoken on earth. But now, during the reign of Vespasianus, -when the Church had rest, and peace was everywhere, and the Lord -seemed to delay his coming, and one by one the disciples of the Lord -fell asleep, and the accounts and traditions of the words and deeds -and especially of the birth and rising again of the Lord began to be -multiplied with great diversities and not without many errors, then it -was revealed to certain of the saints that the time was come when the -traditions must be set forth in writing. But all this came to pass at -a time when I was far away in Britain; whereof the reason will be set -forth in the next chapter. - - -§ 5. HOW I CAME TO PHILOCHRISTUS, A DISCIPLE OF THE LORD IN BRITAIN. - -About the seventh year of the Emperor Vespasianus, it pleased the Lord, -in a manner altogether unexpected and marvellous, to reveal to me -the names of my parents. There was a certain Philochristus, a Jew by -birth but not one of the Jewish faction, a man of some learning, who -had studied Greek letters at Alexandria; and he had been a disciple -of the Lord Jesus, having himself seen the Lord in the flesh. This -man I had met many years ago at Antioch, and, being drawn to him by -his love of truth and the simplicity of his nature, I had recounted -to him the story of my life, telling him the place and exact time -wherein I had been found as a child at Pergamus, and withal showing -him (for so the Lord would have it) the very token that had been hung -round the neck of my brother Chrestus, which I then wore. About this -time therefore I received a letter from Philochristus (who was then in -Britain or Londinium), telling me that he had found my former nurse, -one Stratonice, who had come to Britain as a slave in the household of -Pomponia the wife of Aulus Plautius the legate, and who now belonged -to the saints that were in Londinium. This Stratonice, it seemed, had -chanced to speak to Philochristus about her former mistress, how her -twin sons were taken from her by the guile of some runaway slave, -she being then in Asia, in the last year of the Emperor Tiberius -(mentioning the exact year when my brother and I had been found); and -when Philochristus further questioned her whether any sign or token -had been on the children, she replied that one bore round his neck -just such a token, and with the same inscription, as I had shown to -Philochristus. She added that the slave, who had been persuaded thereto -by one that desired to make a way to an inheritance through our death, -had confessed his guilt three or four years after the deed, and that -my mother (whose name was Euelpis the daughter of Nicomachus, an -Athenian by birth) had, since that time, made continual search for us, -at Pergamus and elsewhere, even till the day of her death, which had -happened in the first year of the Emperor Vespasianus; but my father -(whose name was Clinias the son of Aristodemus, also an Athenian by -birth) had died many years before. - -Ever since I had spoken with the priest of Asclepius at Pergamus, I -had been assured in my mind that my mother had not willingly deserted -us; yet even now it was joy to know for certain that foul practice, -and not our mother’s fault, had cast my brother Chrestus and me upon -the world; and great desire seized me to have some speech with my old -nurse, Stratonice, concerning my parents before she died. So finding -an occasion when I could conveniently leave Colossæ, I journeyed to -Britain to Philochristus, meaning to return in a short space. But -after I had satisfied my heart’s desire, learning all the story of -the goodness and love and sorrow of my beloved mother from Stratonice -(who lived but three months after my coming to Britain) Philochristus -persuaded me to tarry with him yet longer, first for a few months, and -then for a year; and, in fine, a door being opened to me of the Lord, -I labored with him in the Church of Londinium for the space of seven -years, in peace and great joy. For I was drawn toward the old man more -than I can describe, because he wholly was given to the Lord Jesus and -abhorred vain quarrels and disputations and (which was not so in all -the saints) he added to his love of Christ such a love of letters and -learning that (next to my beloved master Paulus) he, more than any -other, seemed to join together that which is best both in the Jews and -in the Greeks. - -From the lips of this my beloved teacher I received the tradition of -the words and deeds of the Lord pure and uncorrupted; and it was no -small strength and refreshment to hear the very sayings of Christ -himself from one whose love of truth appeared in this saying of his, -a saying often repeated in his doctrine, that “he loved to think of -the Lord Jesus as Son of man, and also as Son of God; but he loved no -less to think of him as the Eternal Truth, whom no lie could serve nor -please.” Moreover, because he discerned the divine nature to consist -not so much in the performance of fleshly wonders as in the working -of spiritual works, for this cause he never was led to magnify (as I -had heard some magnify) the mighty acts of Jesus in the healing of -the diseases of the body; but he spoke the more of his divine power -in casting down mountains of sin, and in the uprooting of error, -and in satisfying the hungry soul with bread, and in cleansing the -spotted soul from all the defilements of Satan. Therefore in all his -discourses, without any straining after new and convenient traditions, -and without any fear and avoidance of old traditions as being not -convenient, he spoke of the Lord Jesus as being verily a man in all -points, sin only excepted; subject, as men are subject, to birth and -pain and death; but, none the less, as being the Beginning and the -Goal of human life, the Eternal Love of God, spiritually begotten of -God before the foundation of the world. In this doctrine I rejoiced, -and this doctrine I strove to teach; and it was a great delight that -here were no Greek factions nor Jewish factions, nor disputations -about traditions, or prophecies, or aught else; but all was peace and -harmony, as if in some haven, shut in and sheltered by the hills, -wherein the mariner, resting from long tossing on the deeps, can scarce -hear the roaring of the sea without. - -But after seven years had thus passed away in peace it being now -the second year of the Emperor Domitianus, it came to pass that new -troubles fell upon the Church; and, the Bishop of Berœa having borne -witness for the Lord with his blood in a tumult in that city, I was -called to the charge of the flock there; and the voice of the Lord bade -me go. So bidding farewell to the beloved Elder Philochristus with much -sorrow, well knowing that I should not again behold him in the flesh, I -set forth with his blessing upon my journey, intending first to go to -Rome and there to tarry some days, and so to Berœa. - - -§ 6. OF THE CHURCH IN ROME, AND OF THE NEW GOSPELS. - -When I came to Rome I was well received of the brethren, and I tarried -there two months, observing the manner of their worship, and the -teaching of the catechumens and the discourses of the elders to the -faithful. But I seemed at first to be listening to a new Gospel; so -great a change had fallen on the Church since I had last tarried in -the great city, about fifteen years before. This appeared, not only in -their worship, but also in the pictures and sculptures wherewith they -had begun to adorn the tombs of those that fell asleep in the Lord; -for in these I perceived that those very beliefs whereof I had written -to Artemidorus as being currently reported among the faithful but not -yet added to the Tradition, were now accepted by all. For example, -when I entered into one of the places where the congregations commonly -assemble themselves for worship—these are quarries, after the manner -of galleries, hewn out of the rock under the earth beneath the city, -commonly called catacombs, and used for entombments by the faithful—I -perceived there the figure of a certain prophet, with a scroll in his -hand, pointing to a Woman which bare a child in her arms, and above -the child was a star; and I questioned my companions whether this was -the Lord Jesus, the Son of the Virgin Mother, and they said “Yes,” but -when I went on to speak of the Virgin as the Spiritual Sion, which is -the Church of God, then they said, “Nay, but it sheweth the mother -of our Lord according to the flesh, according to the saying of the -prophet, ‘Behold a virgin shall conceive and bear a son, and shall call -his name Immanuel.’” Then asking concerning the star, I said that I -supposed that it represented the brightness of the Messiah, even as it -was written in the Scriptures that “a star should come out of Jacob.” -To this they assented, “but,” added one, “it is also well-known that a -star, visible to the eyes of men, did verily shine forth in the days of -Herod, being seen of many nations, and especially in the East, insomuch -that then was fulfilled the saying of the Psalms that the kings of -Arabia and Saba should bring gifts.” “Are these things then,” said I, -“contained in the Traditions of the Acts of the Lord?” Then he that had -spoken replied, “No, not in the Tradition, but in a certain supplement -which is now beginning everywhere to be read in all the churches, and -it is said to have been put forth by the interpreters and disciples of -one of the Apostles:” but another correcting him, said that one of the -Apostles himself had written it, not indeed Petrus nor Jacobus who were -unlearned men ignorant of letters, but in all likelihood Mattheus, as -having been in earlier days a tax-gatherer and therefore ready with his -pen. - -Going on a little further I saw on the walls another picture of men -supping at a table, and the food two fishes and some loaves. When I -asked what this meant, they told me that it signified the banquet of -the kingdom of God wherein all the faithful partake of the body of the -Lord who, said they, is our Bread of Life, and also our true ΙΧΘΥΣ; and -“of the two fishes,” said they, “the one denoteth Baptism, whereby the -faithful enter into Christ, and the other the Lord’s Supper, whereby -they are made partakers of the Lord’s body, so that they remain in -him and he in them.” “And is this also,” I asked, “in the Tradition?” -“Neither in the Tradition,” said they, “nor in the Supplement, but -it is a symbol.” Then I took courage to speak concerning that other -parable of a banquet, wherein I had been wont to teach how the Twelve -had been bidden by the Lord Jesus to minister both of the Bread of -Life and of the Fishes, asking them whether they interpreted this also -spiritually and not according to the letter, even as they interpreted -that other story of the ΙΧΘΥΣ. But hereat their countenances changed, -and they said, “Nay, but this story is written according to the letter -in the Tradition of the Gospel.” Then I told them how Philochristus -the Elder had related to me that the Lord Jesus himself, in speaking -of these matters, had rebuked his disciples because they understood -him not, saying unto them, that when he spoke of leaven, and of bread, -he spoke not of earthly bread or leaven, but of spiritual leaven and -spiritual bread. But they replied that “it was not so written in the -Tradition now, and that Philochristus (albeit to be reverenced as a -faithful disciple of the Lord) was not to be too much trusted as a -remembrancer of the Tradition, because he had lived now many years -apart from the rest of the saints, not having experience of that which -had been from year to year newly revealed to the Church, so that -he knew naught save what he himself had heard and seen of the Lord -Jesus, and this in all likelihood faintly and imperfectly remembered -by him, as being well-stricken in years, not much less than fourscore -and ten.” It came into my mind that to be thus all alone, remembering -and teaching the words of Christ which he himself had heard (apart -from controversies and colors and glosses of those who were disputing -rather than remembering) was perhaps rather a help than a harm to -Philochristus. However at that time I said no more. - -On the morrow, coming somewhat late into the congregation in the midst -of their worship, I heard them singing a psalm which, because there -arose hence a question afterwards between myself and the brethren, -I will here set down; and as near as I can remember, the words were -these:— - - -1. - - “O Pilot of our bark - What though the night be dark? - What though the tempest rave? - Thou still canst hear and save. - - -2. - - “Tossed by the troubled sea, - O Lord, we cry to thee, - And through the murky night, - What figure meets our sight? - - -3. - - “Lo, pitying our fear - The Lord himself draws near, - Walking upon the wave - His helpless ones to save. - - -4. - - “In terror of his face - Vanish the clouds apace, - His footsteps on the deep - Lull every wave to sleep. - - -5. - - “The winds obey his will, - The raging storm is still; - Then turn we to adore - And lo, at hand the shore.” - -Now these words or others like unto them, had been well-known to me for -a long time, because some such psalm had been brought to us at Colossæ -from Ephesus (from which city many psalms and hymns had come to divers -churches) and it was commonly sung in the churches of Asia; and indeed, -even among the ancient poems of the Jews, there is a psalm not much -unlike this, wherein the mariners cry unto the Lord in their trouble -and he delivereth them out of their distress, for, saith the psalm, “He -maketh the storm to cease so that the waves thereof are still;” and -another psalm saith, “Thy way is in the sea and thy path on the great -waters.” But, often as I had sung these words, it had never so much as -entered my mind to interpret them according to the letter; for even as -the Greeks or Romans compare the state to a ship and the ruler to a -pilot, even so had we been wont to speak, in a figure, of the Church as -being a ship tossed upon the sea of troubles and persecutions, and of -the Lord Jesus as her pilot in the storm; and I had also heard mention -made, when I was in Britain, of some new hymn showing in a figure, -how the blessed Apostle Petrus denied his Master, and describing how -he adventured to walk, in his own strength, upon the troubled sea of -temptation, but his faith failed him so that he began to sink, and he -had been drowned in the deep waters of sin, but that the Lord stretched -out his hand and saved him; but in this and other such psalms and hymns -there was never a thought of any real boat nor of a real storm of wind -and waves. Therefore, the worship being now ended, when a certain -Philologus, one of the brethren, accosted me asking my judgment of this -psalm, as if I should have censured it, I replied (not without some -wonder at the strangeness of his question) that the psalm was a good -one, and that none could find any fault in it. But Philologus replied, -“If therefore, O Onesimus, you allow of this miracle of the Lord, why -contend you against these other miracles of which the Gospel makes -mention?” I said, “Nay, but of what miracle do I allow?” He said, “Even -that miracle and no other, which is clearly described in the psalm, -how the Lord Jesus walked upon the waters to save the holy Apostles; -yea, and one of the new Gospels affirms that the blessed Apostle Petrus -adventured himself to walk upon the waves; but his faith failed him so -that he began to sink.” - -Hereat I was speechless; and Philologus, as if he were ill at ease by -reason of my silence, bade me follow him and two or three of the other -elders into another chamber in the place where they were assembled. -Here were depicted divers wonders, first, the sending down of the -manna from heaven for Israel, and also the gushing forth of the water -from the rock; and said he, if Moses wrought these wonders, must not -the Lord Jesus have wrought others still more wonderful? Then said I to -them, “Moses not only caused bread but also water to arise for Israel; -and again the prophet Elisha, even when dead, had power to raise up a -dead man; wherefore, if indeed the Lord Jesus desired to surpass Moses -and Elias in wonders according to the flesh (and not, as I believe, in -wonders according to the spirit) he must needs have caused water, as -well as bread, to spring up for the multitude, or else perchance honey -or wine; and he must needs also have raised up from the dead some one -that was on the point to be buried or already buried; but is any such -relation as either of these to be found in any tradition concerning the -Lord Jesus?” They said there was not; and methought they were somewhat -at a stand. But presently Philologus corrected them saying, “Nay, my -brethren, say not ‘the Tradition containeth not these things’ but -rather ‘These things are not known to us at present,’ for although it -hath not yet been revealed to the Church in any Tradition that the Lord -Jesus hath produced water or wine, or raised up a dead man from the -tomb, yet is it possible that he may have wrought these very works, and -in time they may be made known to the Church, even as the walking on -the waves was not made known in the first Tradition of the Acts of the -Lord, nor were other mighty works;” and here he made mention of many -unknown to me such as the catching of a mighty draught of fishes, and -the finding of a fish with a coin in the mouth of it. - -Hereat I ceased from further speech. For I perceived that my -questioning had the contrary effect to that which I had intended. For -I had hoped to lead Philologus and his companions to see that the -spiritual works of the Lord Jesus were greater than those wonders -according to the flesh, of which they made so much. But instead -thereof, Philologus had been made by my words more greedy than ever of -fresh wonders, and was now ready to believe anything if it were only -wonderful enough. So I held my peace, and only besought Philologus to -lend me copies of the written books of the Gospels such as were now -read in the churches. - - -§ 7. HOW I LABORED IN BERŒA. - -Having given myself during many days to the reading and meditating in -the three books of the Gospels, I found much less addition of wonders -and other doubtful matters than I had expected, and least of all in -that book which was said by most to have been written according to the -teaching of Marcus; only in rendering the Hebrew into the Greek there -had been a few errors; and in some two or three passages, figures of -speech appeared to have been interpreted according to the letter. But -the other two books though they contained most excellent traditions, -very full and ample, of certain words of the Lord, had added -supplements touching the birth of the Lord Jesus and his childhood and -youth, and also concerning his manifestations after his rising from the -dead, which were not known to me. So, after much debate with myself, I -concluded to write to Philochristus, sending to him the three books and -asking his judgment concerning them. This done, I bade farewell to the -brethren in Rome and betook myself to Berœa where the Lord had prepared -for me an abundant work. - -Many days I continued laboring in Berœa and hearing naught from -Philochristus; yet was I not without some guidance from the Lord. -For day by day, ministering to the unlearned among the brethren, I -perceived that the presence and the power of the Lord among them were -not let or hindered by what I deemed their errors. The three books -of the Gospels were beginning at this time to be commonly read among -them, and I saw that the multitude willingly believed all things -written therein, especially concerning the birth of the Lord Jesus, -and concerning his manifesting of himself after death by divers -signs and tokens, as by eating in the presence of the disciples, and -by giving his body to be touched. Now remembering what the blessed -Apostle Paulus had enjoined on me, that I must by all means seek to -attain as much of the truth as possible, though there must needs be -some error, I was minded at first to restrain the brethren in Berœa -from the public reading of these new traditions. But one of the elders -of the Church dissuaded me, saying in the first place that the truth -was uncertain; and in the second place, that, if the people believed -not these traditions, and especially the tradition concerning the -birth of the Lord, they must needs fall into error, not being able to -receive the doctrine that the son of Mary and Joseph was verily the -Son of God begotten before the worlds and taking flesh as a man for -our sakes. “Either therefore;” said he, “they will believe that he -was merely man and not God; or else that he was not man at all, but a -phantom, born of no human father nor mother either; as certain sects -in Asia believe.” And he added that the Lord seemed to allow this new -doctrine if doctrine might be judged by the fruits thereof; because -all that believed it were full of zeal, and patience, and love for the -brethren, and all virtue, ready to lay down their lives for the Lord. -So I, considering that it was one thing to strive towards certainty, -and another thing to restrain others from their opinions, being also -myself uncertain, suffered the new gospels to be read in Berœa without -hindrance, and the more willingly because the three Gospels now brought -in began to drive out many other writings of Gospels which sprang up -about this time, or even before, full of wonders, and portents, and not -preserving the truth of the life of the Lord Jesus. So in a very short -time the three Gospels were brought in, and multiplied by transcribers, -and were read in all our assemblies, and the catechumens were also -instructed in them. - -And now, after I had been about one year or more in Berœa, I received -from Britain a letter written by Philochristus, which was most welcome; -but withal another letter most unwelcome, written by the new Bishop -of Londinium, saying that the blessed Elder Philochristus had fallen -asleep in the Lord, and that this his letter, written some months -before, had only of late been found among his papers, wherefore it -had been long delayed in the sending. So, when I opened and read it, -I seemed to be receiving his message from beyond the grave, guiding -me on the path in which I should go; and these were the words of the -letter. - - -§ 8. THE LAST WORDS OF PHILOCHRISTUS. - - -“PHILOCHRISTUS TO ONESIMUS, GRACE AND PEACE IN THE LORD JESUS CHRIST. - -“I received with your letter, my dear Onesimus, the three books of the -new Gospels; concerning which having purposed to write to you some -months ago, as soon as I had read them, I was hindered by long and -grievous sickness. - -“They contain relations of certain matters whereof I neither saw nor -heard aught, while I followed the Lord Jesus in Galilee; nor have I -heard aught of them from the disciples, nor from the Lord’s brethren, -nor from the mother of the Lord. - -“Nevertheless, albeit I heard no such matters, yet is it possible that -they may have been revealed to the disciples after my coming to this -island in the reign of Caius Cæsar. And this, I confess, hath not a -little moved me, that during my sickness the three Gospels have been -very diligently read by those who are here laboring with me, and by -them have been interpreted to the unlearned; and everywhere they meet -with great acceptance, and the Church is edified by them, insomuch that -they had already begun to be read in the assemblies of certain of the -churches when it pleased the Lord to raise me up for a short time from -my sickness. Notwithstanding, thou sayst truly that in all things we -must not willingly consent to error, though some error be a necessity; -and therefore my counsel is that thou take early occasion to go to -Ephesus where thou mayst question John the Disciple of the Lord. For if -neither he nor I know aught of these new traditions, then it is likely -that they are not according to the truth; but if he consent unto them, -then are they, without doubt, true. - -“Not without much prayer and meditation, having striven to put myself -in thy place, my dear Onesimus, have I written these words; which do -thou take to heart, as my last message, because my mind forebodeth that -I shall not write unto you a second time. I know well thy sincerity and -thy unfeigned love of the truth; yet bethink thee that it is the kernel -of the truth that thou shouldst seek and not the shell; and if the -kernel be sound, be not thou troubled over much though the shell may -shew some blemish. For put this case that John the Disciple of the Lord -be no longer in the flesh, or that thou find no occasion to see him, or -that in other ways thou be frustrated of thine endeavor to search out -the truth. What then? Is it needful or fit that thou shouldst therefore -journey from Ephesus to Antioch, or to Nazareth, or to Bethlehem or to -Jerusalem, to inquire of these matters? Nay, but a pastor of the flock -should abide with the flock. The exact truth, it may be, thou shalt -never find out in this life; but thy duty towards thy brethren thou -canst certainly find out. This therefore find out, and do. I say not -that thou, in thy doctrine and preaching, should teach or even assent -to these new traditions; but what I say is this, that if the worship -of the Lord Jesus be enwrapped (among the unlearned) in some integument -of doubtful tradition which commendeth itself to the brethren—because -they cannot easily believe that he worked mightily in the spirit, -except they also believe that he wrought mighty works according to the -flesh—then I say it needeth not, nor is it fit, that thou shouldst -spend all thy time in rending this integument asunder, but rather that -thou shouldst labor to teach the main truth, which is, that our Lord -Jesus Christ was verily a man, and verily the Eternal Son of God, in -whom all mankind hath died to sin and is born again to righteousness. - -“But thou sayst that ‘A time may come when these traditions shall be -found to be false; and then as much as they now draw the unlearned to -Christ, so much, and more also, shall they then drive the unlearned -from Christ. For, being unapt to distinguish, and apt to reject all if -they reject a part, the common people, finding a part of the tradition -of the Acts of the Lord to be false, will cast aside the whole as -a mere fable.’ Well and wisely is this said, and providently also -according to thy nature, my dear Onesimus; yet have I faith in Truth, -according as it is written, that ‘Truth is great and shall prevail;’ -and whensoever the danger whereof thou speakest shall press upon the -Church, I doubt not but the Lord, who is also the Truth, shall raise up -teachers that shall have skill to sift the true from the false; yea, -and if, even now, thou seest this danger, or if thou obtainest certain -knowledge that these traditions are false, I deny not but thou shouldst -speak openly against them. But until thou shalt obtain such certainty, -wait thou patiently upon the Lord, and do with all thy might the works -which he hath appointed for thee to do. - -“Remember, my son, that thou art called to be a bishop and champion -for the souls of men, to deliver them from the mouth of the lion; and -the battle presseth sorely against the army of the Lord. Play thou the -man therefore, and be no mere pedant nor seeker after the antiquities -of small matters. Even in this year, as thou thyself dost write, many -of the Saints have borne witness with their lives to the Captain of -our Salvation. Whilst others therefore are fighting among the vanguard -and pouring forth their blood for the Lord, be not thou content to lag -behind in the rear with the baggage; nor, from being a soldier of the -Lord, stoop thou to be a mere camp-follower. Lovest thou the Lord? I -know thou lovest him with all thine heart. Then be content. The Saints -of the Church in Berœa whom God hath committed to thy charge, do they -also love the Lord? Thyself hast confessed as much. Then again I say, -Be thou content. ‘But,’ sayest thou, ‘they err in certain traditions -concerning the Lord.’ Well, then, they err. But which is better, that -they should love the Lord and be in some error, or that they should -be free from error and void of love? Better to have wheat with tares -than no tares and no wheat. Let both stand till the harvest; and in the -day of winnowing of the Master, a separation shall be made. Farewell, -Onesimus; and again I say unto thee, as from the Lord, in whose -presence I hope to stand when thou shalt read these words, Play thou -the man and prevail, in the love and trust of the Lord Jesus Christ; -and the Lord shall be with thee and bless thee.” - - -When I had read the letter of the blessed Philochristus, I was -confirmed in my purpose not at once to quit the city of Berœa; and the -more because at that time the saints began to be sorely persecuted; -insomuch that I had no leisure to be absent, no, not so much as for -a few days, during the space of two whole years; so busy was I in -comforting the afflicted and strengthening the weak, and ministering -to the widows of them that bore witness for the Lord. And as I -strengthened, or strove to strengthen, others, so also and much more -did they strengthen me, when I perceived their constancy and fortitude, -and noted how, amidst all their sufferings, even the unlearned (yea, -some of those on whom I had been apt to look with some pity for their -superstitions), were lifted up with a divine magnanimity such as no -philosopher could surpass. And at this time I began more clearly to -understand that which Philochristus had said (and Paulus before him) -touching the distinguishing of things great and small. For I now -perceived, as never before, that the love of Christ was the main thing, -and that whoso could love him and cling to him should be first in the -Kingdom of God, and that I myself (though I were bishop in Berœa) -should come far behind many of the simple brethren, halting as it were -into heaven, while they should come borne upon wings. - -But now, two years having passed away and the Church being now at -peace, the advice of Philochristus hath come again to my mind that if -I crave after certainty concerning the additions to the Tradition, I -should go to see John the Disciple at Ephesus. For the holy Apostle -still lives, although stricken in years and infirm, not having -been able for these many years to preach the Gospel. Yet is there -a tradition or doctrine at Ephesus (as I have heard say) differing -much from the three Gospels, and taught by the disciples of John, and -especially by one, John the Elder, a man of Alexandria (one that has -travelled much, and is well versed in the philosophy of the Alexandrine -teachers, but much more in the deep things of the Spirit), whom I met -many years ago in Antioch. These lines I now write in the sixth year of -the Emperor Domitianus, purposing shortly to set out for Smyrna, and -thence to Ephesus, to see John and to obtain concerning the Traditions -such certainty as I can. Howbeit the Spirit in me forebodeth that I -shall not obtain certainty after this manner, neither shall I come -again to Berœa, but the Lord hath some other purpose concerning me. - - -§ 9. OF MY JOURNEY TO SMYRNA, AND HOW THE LORD HATH HELPED EVEN ME TO -THE END. - -Verily the Spirit deceived me not; for being now about to bear witness -for the Lord Jesus with my blood, I add these last words to this -history, no longer free, nor amid friends, but in a dungeon, expecting -shortly that I shall fight with wild beasts for the Lord in this city -of Smyrna, wherein now I write. For coming hither about the time of -Passover, I found the people of the city in no small disturbance, -because of a great earthquake, and the drying up of the springs, -and also incensed against the Proconsul because he had awarded some -prize in the games against their judgment. Wherefore the people on -the one hand were moved against the Christians, as being causers of -the earthquake, and the Proconsul for his part was the more ready to -listen to them so as to turn their wrath from himself on us. So when -I was, without any disturbance, preaching the Gospel to the Saints on -the first day of the week, behold, the Irenarch came suddenly upon us -with great violence, and after loading me with fetters he dragged me -(with one of the presbyters called Trophimus) before the Proconsul; who -straightway bade me swear by the Fortune of Cæsar and reproach Christ. -When I refused, he said to me, “I will consume thee with fire, except -thou repent.” Then Trophimus made answer, somewhat bitterly, “Thou -threatenest me with fire which burneth for an hour and, after that, -is extinguished; but thou knowest not the fire of the judgment that -is to come which is reserved for the ungodly.” Hereupon the multitude -that were in the Stadium, cried out, “Away with the Atheists.” Others -bade let loose a lion upon us. But the Proconsul gave orders that we -should be taken to the dungeon and there kept for a night and day; -and after that, if we would not repent and offer sacrifice saying, -“Cæsar is Lord,” we were to be cast to the wild beasts; for the show -was appointed for the day after the morrow. So with many reproaches -and blows from the officers, goading me onwards that I might come the -quicker out of the multitude—who were gathered round, cursing and -threatening, and ready to have torn me in pieces—I was dragged along -the streets to the prison, and there my clothes were rent from off me, -and I was cast naked, more dead than alive, into the barathrum or pit -which is in the centre of the inmost prison, there to abide till the -time came that I should fight with wild beasts. - -Amid the darkness and mire and stench of that noisome den, it pleased -the Lord that I should be tempted of Satan that I might prevail over -him with the strength of the Lord. For when I knelt down to call upon -the Lord, being always used to make mention of Chrestus and Eucharis in -my prayers, behold, I found myself bereft of the tokens of them both, -whereon were written TRUST and HOPE; and then a terror fell upon me and -a shuddering that was not of the limbs but of the heart (so did my very -spirit seem to shiver within me) and a voice of evil whispered in my -ear saying, “_Trust_ no more,” and then again, “Thy _Hope_ is dead;” -and methought monstrous shapes moved around me, making my flesh to -creep; and I was on the brink of a bottomless gulf wherein I must needs -fall, and Satan was waiting below, ready to swallow up my soul. - -Then fell I upon my face and I called upon the Lord in my sore trouble, -and besought him that he would send me help from heaven; and I repeated -over and over again his comfortable words, how he bade us not fear them -that could slay the body, and how he promised that, though we should -be slain, yet not one hair of our heads should perish; and I bethought -myself of my beloved teacher Paulus, how he also had lain in just such -another dungeon for nine days and nights, and with what a constancy -he had held fast to the faith of the Lord Jesus; and I also called -to mind the last words of the elder Philochristus, how he had bidden -me play the man and fight the good fight for Christ. Now up to this -time I had been still wrestling with Satan and trembling lest, coming -upon me a second time, he should gain some advantage over me; but now, -taking courage, I besought the Lord, as in old times, for Chrestus and -Eucharis, that they also might obtain mercy and be with me in Christ. - -Then it pleased the Lord Jesus my Saviour to turn my thoughts wholly -upon him, and upon his passion which he endured for men upon the cross; -and gazing thereon I was wrapped up with him above the stir and tumult -of earth; and methought I saw, looking down from above, how all the -past had worked together for me for good; and how all my wanderings -and gropings, yea, even my sins, being washed away by the blood of -him who suffered, had become helps instead of hindrances, helping me -to love much because I had been much forgiven. Then also I saw how -the Lord in his mercy had taken from me the hope of Eucharis, and the -trust of Chrestus, yea, and the love of my dearest mother, that so he -might guide me up unto himself, the source and object of all trust and -hope and love. So being filled with all certainty of joy I besought -the Lord once more for them, and for the mother whom I had never seen -in the flesh, that they also as well as Eucharis (who had received the -seal of baptism) might attain to the resurrection of the just, and I -prayed that, if it were possible, I might receive from him some sign or -vision that it was well with them. And so it was that, as soon as I -had thus prayed, I was lifted up in the spirit with the cross of Christ -yet higher than before, and the Lord showed me a vast sea of death, and -beneath the sea of death, a sea of sin; but beneath the sea of sin and -of death I saw a great gulf of life and love, which swallowed up the -sea of sin and death, so that they vanished away. - -How long I remained in the Spirit I know not; but when the Spirit left -me I was lying in the courtyard of the prison; and around me were -standing some of the elders ministering to me, and bidding me be of -stout heart; for, said they, in two hours hence must thou needs fight -with wild beasts in the amphitheatre for the Lord Jesus Christ. Then I -spoke to them strengthening their hearts, and telling them of all the -glories of the vision which the Lord had revealed unto me, and having -obtained pen and paper I have written down the vision, and how the Lord -helped me; to the intent that others also, in time to come, vile and -sinful, and defiled, and faithless, may take courage from this history, -perceiving how even the weakest and vilest may be made pure and strong -in Christ. - -As I write these words, knowing that in the third hour of this same day -I shall bear witness for the Lord beneath the jaws of the leopards, how -small and petty seem to me now the matters of which I once doubted! -Better is it to be a fool (as the world counteth folly) and to love -the Lord than to have all knowledge and to be without love. He that -loveth his brother hath all things and knoweth all things; and, if he -lack aught, behold, all possessions and all knowledge shall be added -unto him. Behold, the voice of man calleth me to arise and to go forth -unto death. But I obey not his voice but thine. Thou callest me, O my -Redeemer, and I come. - - -§ 10. _CONCERNING THE PASSION OF THE BLESSED MARTYRS TROPHIMUS AND -ONESIMUS._ - -_For the edification of the saints it hath seemed good to us, the -Elders of the Church in Smyrna, to add to this history a brief relation -concerning the passion of the blessed martyrs Trophimus and Onesimus, -to the intent that others, taking them as their ensamples, may be -encouraged to testify with like boldness for the Lord. The manner -of their going forth from prison was of a strange difference; both -rejoicing, but Trophimus threatening the people with the wrath of God, -and saying to the Proconsul, “Thou judgest us; but God shall judge -thee.” Likewise to the Asiarch he said, “Note well our faces that thou -mayst remember us in the judgment-day, when we shall laugh, and thou -weep.” Hereat the people, being angered, demanded that they should be -scourged, passing through two rows of venatores: but the blessed martyr -Trophimus rejoiced that he should have received this further torment -for the Lord Jesus. Onesimus also shewed no less cheerfulness and -constancy; but he walked silent and with eyes fixed and uplifted, as if -intent on glory to come._ - -_But before they should make trial of the leopards, Satan had prepared -a fierce wild bull to assail the martyrs of the Lord; and first -Trophimus was tossed, and fell crushed and, as it seemed, lifeless. -Then Onesimus was also tossed; but he arose, as if in a trance; and -seeing Trophimus lying crushed, he drew near, and took him by the hand, -and lifted him up, himself being all the while in an ecstasy; as was -apparent from certain words which he spoke to a young man, one of the -catechumens, whose name was Symmachus. For when Onesimus was recalled -by the usual gate, while the leopards were making ready, this young -man Symmachus received him and ministered to him; and at this time he -heard the blessed martyr say, as one in a dream, “I marvel when we -shall be led out to that wild bull,” not knowing what he had already -suffered; nor could he believe that he had suffered till he perceived -the wounds and bruises on his body. Coming to himself he thanked the -young man Symmachus for his kindness and blessed him. Also it pleased -the Lord to move the mind of a certain centurion, named Hipponax, who, -having before despoiled the blessed martyr of some slight tokens, now -came to him restoring them; upon which the blessed martyr, mindful -even of the smallest matters, thanked the soldier courteously and -placed them around his neck. And by this time also Trophimus was fully -recovered, and eager to bear witness for the Lord. So, the Lord having -appointed the time for their release, they are led out to the leopards. -Then Trophimus, running forward, provoked one of the beasts to attack -him; and straightway springing upon him, the beast with one bite drew -forth such a stream of blood that all the people, mocking at him (as -if he had been baptized in his own blood) cried out saying, “Saved -and washed, saved and washed;” and Onesimus was also struck down by -another of the leopards, and dragged hither and thither by the beasts. -But when the beasts had been taken away, and the blessed martyrs cast -on one side to be slaughtered after the usual manner, then the people -clamored that they should be set in the midst of the amphitheatre that -their eyes might enjoy the spectacle of the slaughter. So both stood -up and moved, of themselves, to the appointed place. Here Trophimus, -being very weak with loss of blood, fell on the ground; but Onesimus, -standing up, stretched out his hands, looking to heaven as if he saw -a vision; and the shouting of the multitude and their scoffing and -cursing became less, and at last there was a deep silence, all the -people expecting what he should say or do; but the blessed martyr, -taking in his hand that which he wore round his neck as if it were some -memorial of the Lord, held it up to heaven and cried aloud, “O Lord my -Hope and my Trust, thou lovest me, yea, and thou shalt love me, for -thou art the Eternal Love.” And having said these words he laid himself -down by the side of Trophimus and having embraced him, he bade the -gladiator strike his throat; and the sword fell twice and no more; and -so Trophimus and Onesimus, blessed martyrs for the faith, fell asleep -in the Lord Jesus, to whom be glory and honor for ever and ever. Amen._ - - - - - THE DISCOURSE OF LUCIUS OF CYRENE. - - -“It is known unto you all, my brethren, that whensoever we bring -forward proofs from the mighty works of our Lord Jesus Christ, desiring -thereby to show that he was the Messiah, our adversaries are not -thereby persuaded, but the Jews say that he was a magician, and the -Greeks that he was an impostor. Wherefore it is meet that we resort -to stronger arguments than these, opening the Scriptures and proving -from them that Jesus is the very Messiah. For jugglers, say the Greeks, -and magicians, say the Jews, can perform mighty works at will; but it -is not possible for a juggler, nor even for a magician, so to be born -and also to live all his life and to die, so as to fulfil all that is -written in the Law and the Prophets. Wherefore it is fit that we should -diligently search the Scriptures that we may prove that the Lord Jesus -was born and lived, and died, in accordance with the word of prophecy; -for thus shall we establish the truth so that it cannot be shaken. - -“First therefore concerning his birth, the Prophet saith, ‘Who shall -declare his generation?’ Now of any common mortal this could not be -said; but it is predicted concerning him whose generation is a mystery, -in that he is the only Son of God. Moreover another prophecy saith, ‘A -virgin shall conceive and bear a son.’ Now if the very heathen assert -no less than this about Asclepius, and Heracles, and Romulus, and a -hundred others, who were no true sons of God, but only sons of demons, -how much more must it be true of our Master and only Saviour that he -was veritably born of no human father, but was the Son of God! And it -hath been shown to be in accordance with the saying of the Prophet. - -“Likewise when the Prophet Daniel speaks of ‘one _like_ unto the Son of -man,’ doth he not hint at the very same thing? For, in saying ‘_like_ -unto the Son of man,’ and not ‘_the_ Son of man,’ he declareth thereby -that Jesus was man, but not of human seed. And the same thing he doth -express in mystery, when he speaketh of ‘this stone which was cut out -_without hands_,’ signifying that it was the work, not of man, but of -the Father and God of all things. And again, when Moses saith that -‘he will wash his garments in the blood of the grape,’ doth not this -signify what I have often told you,—albeit enwrapped in obscure terms, -after the manner of prophecy—I mean, that he had blood, but not from -men: even as God, and not man, hath begotten the blood of the vine? - -“Now I know indeed that certain of the Rabbis, interpreting amiss the -prophecy of Isaiah concerning him that was to be born of a virgin, -affirm the words of the Prophet to have been fulfilled in the time -of Hezekiah; for they say that the prophecy was, that ‘the riches of -Damascus and the spoils of Samaria should be taken away from before the -king of Assyria;’ and that this was to come to pass before the child, -born to the Prophet from the Virgin whom he took to be his wife, had -learned to cry ‘my father and my mother;’ and accordingly they say -that the prophet took the prophetess to wife, and that she bore a son, -who being yet an infant, Damascus and Samaria were destroyed. But we -affirm that the prophecy is not thus written; but it is, ‘he, namely -the child, _shall take away_ the power of Damascus and the spoils of -Samaria.’ Now who will dare to assert that, in the days of the king -Hezekiah, any infant among the Jews, ‘before he had power to cry, my -father, or my mother’—for mark this addition—conquered two so great -nations? - -“Assuredly no one will assert this. But the meaning of the prophecy is -as follows. The evil demon who dwelleth in Damascus, and who also may -be well termed in parable Samaria, was overcome by Christ as soon as -he was born. For I have heard (and it is by all means to be believed, -for it is according to the words of Holy Scripture, which needs must -be fulfilled) that certain Magi, who dwelt in Arabia—and none of you -can deny that Damascus was, and is, in the region of Arabia, although -now it belongeth to what is called Syrophœnicia—came from the East to -worship Christ at his birth, thereby showing that they had revolted -from the dominion of Satan. Now it is said that these Magi came first -to Herod, who was the sovereign of the land of the Jews, but who by -the Scriptures (on account of his ungodly and sinful character) is -called king of Assyria. Nevertheless they gave not their gifts to him, -but going forth from his presence, they gave gold, and frankincense, -and myrrh,—which were as it were the spoils of Damascus,—to the child -Jesus in the manger: and so it came to pass that he who was born of the -Virgin, while still a babe, ‘took away the power of Damascus and the -spoils of Samaria, from the presence of the King of Assyria.’ - -“Next as to the place of his birth, even the Gentiles do bear testimony -that there shall come forth from the East one that shall obtain -dominion over the Empire, and this is known throughout the whole world; -nor do the prophets write otherwise, saying, ‘Behold a Man, the East -is his name.’ And that our Christ was born in Syria, that is in the -East, is confessed of all. But further, touching the city in which he -was born, some have been wont to affirm that he was born at Nazareth -because he lived there many years from a child. But that he must needs -have been born at Bethlehem is clear, because it is written, ‘And, -thou, Bethlehem Ephratah, though thou art the least among the hundreds -of my people, yet out of thee shall come a governor who shall feed my -people;’ and that he was to appear first in the south (for Bethlehem is -in the south) and not in a northern city, such as Nazareth, is clear -also from another Scripture, which saith, ‘God cometh from the south.’ - -“Moreover, which of you knoweth not that the Lord Jesus is the Bread -of Life? Therefore when the Bread of Life was to descend and to find -a house and home among men, what city in Israel was more fit for him -than that one which is called Bethlehem, which being interpreted, is -‘the House of Bread?’ Lastly, it is known to all of you that Mary, -the mother of Jesus, being of a royal race, was descended from David -the king, who was of the city of Bethlehem; wherefore it was the more -fitting that the Son of David should be born at the same place. Also I -have heard some say that there is a certain cave in Bethlehem wherein -he was born; and to this day the cave is shown; and they affirm that -it must needs have been so, because it is written, ‘he shall dwell in -a high cave of the strong rock;’ but because it is commonly reported -that he was born in a manger, and because I purpose to speak of none -but such things as are certainly believed among us, for this reason I -affirm nothing on this matter. - -“But (that he might not be inferior to his servant Moses) as Moses was -persecuted by the Egyptian king Pharaoh, so was Jesus by Herod, the -King of the Jews; and, even as Israel sojourned for a time in Egypt, -so must the Redeemer of Israel sojourn in the same country, that it -might be fulfilled as it is written, ‘Out of Egypt have I called my -son.’ His mighty works also, which he wrought on those that believed in -him, are they not written in the books of the Prophets? namely, that -in that day the ears of the deaf should be unstopped, and the eyes of -the blind opened, and the dead should be raised up, and the poor should -have the gospel preached unto them: which all are recounted in our -tradition, even to the raising of the dead. For as Elisha the prophet -raised up the son of the Shunamite, even so did the Son of God raise up -the daughter of Jairus; and, whereas our adversaries say that this was -but a small matter, doubtless this is but one among a multitude of like -marvels. Again, whereas they assert that Moses was superior to Jesus in -that he gave unto the people manna in the wilderness, to this I reply -that even so did the Lord Jesus prepare a table for his people in the -wilderness; yea, and as Moses gave water from the rock, even so did our -living Rock grant unto us living water from his own side, yea, wine -instead of water, pouring forth his blood to be the drink of many, and -affording his body to be the Bread of Life unto all mankind. - -“When thou wast born, O mighty One—before the Morning Star wast thou -begotten—and when the Star of thine uprising was seen, then all the -host of heaven worshipped thee and the sun and the moon did thee -homage, and the Sons of the Morning sang for joy together at the -brightness of thy glory; for thy Star did far outshine all earthly -light, appearing as a token of the destruction of the kingdom of Satan, -according as it is written, ‘A star shall shine out of Jacob, and a -sceptre from Israel, and shall destroy the corners of Edom.’ Then did -Edom tremble, but the poor and simple rejoiced. To thee also the Wisdom -of the East did obeisance, the kings of Arabia and Saba brought gifts. -Thou also didst feed the hungry, and heal the sick, Satan fled from -before thee and thou didst cast his demons into the abyss; thou didst -guide thy disciples through the paths of great waters; when they cry -unto thee, thou hearest them; thy voice stilleth the wind, and thy -path is on the deep. To thee the Law and Prophet do bear witness that -thou art the very Christ. Yea, Moses and Elias stand at thy right hand -and at thy left, to bear witness unto thee, that in thee must needs be -accomplished all things that are written in the Law and the Prophets. - -“But concerning the manner of the death of the Lord Jesus, that it is -prophesied a hundred times both in the Psalms and in the Prophets, what -need is there that I should speak unto you? For ye yourselves know -these Scriptures. But as concerning his rising again on the third day, -it is written, ‘I will lay me down and rest, for thou wilt raise me -up;’ and again, ‘Let us go unto the Lord; he hath smitten and he shall -revive us; on the third day he shall raise us up, and we shall live -in his sight.’ Moreover, brethren, let me also declare unto you, as -many as have fathers or mothers according to the flesh who have fallen -asleep not having known the Lord Jesus, that ye sorrow not for them -as if they were lost; for it is written, ‘The Lord God remembered his -dead people of Israel who lay in the graves; and he descended to preach -unto them his own salvation.’ And this saying, ‘he descended,’ what -meaneth it except that he went down, even into Hades to break the bonds -of Satan, and to preach his Gospel unto the fathers who lived in times -past, even unto all the righteous, that they also might have hope of -salvation? Wherefore also, when he arose from the dead, a multitude of -the saints arose from their graves with him, being delivered from the -captivity of death, according to the saying, ‘He led captivity captive, -and gave gifts for men.’ But last of all, after he had risen from the -dead, having manifested himself during many days to his disciples, -it was necessary that he should ascend into heaven, according as it -is written, ‘Lift up yourselves, O ye gates, and be ye lift up, ye -everlasting doors, and the King of glory shall come in.’ - -“Now therefore, beloved brethren, called of God, heirs of everlasting -life, having the Lord Jesus, in his birth and mighty works, and in his -death and rising again, thus visibly set forth as it were before your -eyes by the Prophets and the Psalms, what remaineth but that ye should -watch, and pray, and shew forth all patience, esteeming lightly the -joys and sorrows of this present world, and making little account of -your worldly possessions (for great possessions are great temptations); -but be ye possessed with a new Spirit, even with the Spirit of the Lord -Jesus Christ, filling your hearts with an insatiable desire of doing -good, comforting the sorrowful, feeding the hungry, healing the sick, -and preaching the good news of Christ; and covet no man’s wealth, nor -slaves, nor apparel; but covet ye every occasion of well-doing. Thus -shall ye make yourselves ready for the day of the Lord when, the number -of the elect having been at last completed, the Lord your Saviour shall -come again from heaven in great glory, and ye shall reign with him in -joy unspeakable. - -“The Grace of the Lord Jesus Christ and the Love of God and the -Fellowship of the Holy Spirit be with you now and always. Go in peace.” - - - - - NOTES. - - -Many of the dialogues and some of the descriptions in the preceding -pages, are borrowed from ancient authors; who however wrote in most -cases after the times of Onesimus. For example, whereas Onesimus lived -at Colossæ about 60 A. D.; Epictetus probably flourished a generation -later; Maximus of Tyre, the defender of Polytheism from the social -side, who is represented above by the fictitious Nicostratus, wrote -under the Antonines; Ælius Aristides, the eulogist of Asclepius, -who is represented above by Oneirocritus, was born about 117 A. D.; -Apuleius from whom is borrowed (pp. 17, 18) the description of the -ergastulum, and also (p. 181) the description of the dancers of Cybele, -wrote in the second century after Christ; Celsus, the sceptic, who is -represented (pp. 123-8) by the sceptical Artemidorus, wrote at the -beginning of the second century; and lastly Justin Martyr and Irenæus, -from whom are mainly borrowed the discourse of Lucius of Cyrene, wrote -severally about 150 A. D. and 170 A. D. - -“A confession of anachronism then?” Yes: anachronism. But if only such -sayings have been selected from these authors as express thoughts that -were, at least in their germs, contemporaneous with Onesimus, then -the life of St. Paul’s convert is really better illustrated by this -systematic anachronism than by the most felicitously invented dialogue -of modern scholars. Artemidorus, Nicostratus, Philemon and Oneirocritus -represent thoughts that must have been in the air throughout Asia as -early as 60 A. D., though they did not find expression in extant books -till some time later. So also of Justin and Irenæus; it may safely be -asserted that the tendency to see in each of the acts of Jesus the -exact fulfilment of some prophecy, and in each prophecy the prediction -of some act of Jesus—the next step being to believe, and then to -assert, that that act must consequently have occurred—permeated the -early Christian church at least as early as the date of the composition -of the Introduction to St. Matthew’s Gospel, and long before it found -expression in the pages of Justin and Irenæus. - -In the following notes on special passages, it has not been thought -necessary to give a separate reference for every quotation, but only in -those cases where the words of some ancient author seemed in danger of -being supposed to be modern. - - -Book. Sect. - - i. 6. This description of the slaves in the ergastulum is from - Apuleius. - - i. 7. “The cross has been the tomb,” etc., a quotation from Plautus. - - ii. 2. Epictetus was probably a child at this time. - - ii. 2. The remarks of Nicostratus and Heracleas are taken from Maximus - of Tyre. - - ii. 2. The remark of Heracleas on the ancient transformations is taken - from Pausanias. - - ii. 3. The whole of this description of a festival is from Maximus of - Tyre. - - ii. 4. For the story of the fighting-cock and the rest, see - Friedländer’s work on the _Religion of the Ancients_ (French - translation), vol. iv., 180. - - ii. 4. Oneirocritus, describing his sickness and the favors of - Asclepius, here repeats the sentiments of P. Ælius Aristides, about - 117 A. D. (see Friedlander, _ib._, 181-4). - - ii. 4. Pliny esteemed it right to build temples, etc., of gods in whom - he disbelieved. - - ii. 6. The account of the descent into the cave of Trophonius is - borrowed from Pausanias, who himself went down. - - ii. 6. “I could not restrain myself from laughing:” this detail is - borrowed from Pausanias. - - ii. 7. The whole travesty of Socrates is taken from Lucian’s _Halcyon_. - - ii. 7. “Sobriety and incredulity,” etc: see note on iii. 3. - - iii. 3. Philip is reported to have raised a dead man (Euseb. _H. E._, - iii. 39): but the account given in the text is borrowed from the - account of the revivification of the Archbishop of Bordeaux, written - out for the Author by one who heard it from the Archbishop himself. - - iii. 3. “Sober incredulity,” etc: a translation of the proverb, Νᾶφε - καὶ μὲνασ’ ἀπιστεῖν νεῦρα ταῦτα τῶν φρενῶν. - - iii. 7. “With whom I do not agree; neither would I,” etc.: this - statement about the diversity of opinions concerning the nature of - Christ, is a quotation from Justin, _Dial._, 48. - - iii. 8. The “Tradition” here mentioned by Onesimus in the beginning - of this section, is the matter common to the first three Gospels. - It may be roughly represented by the Gospel of St. Mark, excluding - the verses after Mark xvi. 8, which are recognized by all scholars - to be an interpolation. For fuller information on the nature of this - “Tradition” the reader may consult the article on Gospels in the new - edition of the _Encyclopædia Britannica_. - - iv. 1. The description of the voyage is from Lucian. - - iv. 2. Almost the whole of this letter is borrowed from Celsus as - represented in Origen’s treatise against him. - - iv. 6-9. The sayings here put into the mouth of Epictetus are, almost - without exception, extracted from his works. - - iv. 10. The parable of the ant-hill is from Lucian. - - iv. 10. “If you are resolved to deal in such wares,” etc. This passage - is borrowed from Lucian’s _Auction of the Gods_. - - iv. 10. “Though my body dwelleth,” etc., “Enjoy the present,” etc.; - these two inscriptions are still extant on the same tomb of husband - and wife. See a paper by Mr. Newton in the _Nineteenth Century_, - August, 1878. - - iv. 10. “Sleep soundly stretched at ease:” this is the advice of - Teiresias in Lucian, 484-5. - - v. 1. This description of the dancing of the women of the priest of - Cybele is from Apuleius. - - v. 4. “Heraclitus, the crying philosopher:” this is borrowed from - Lucian. - - vi. 2. “Whether the true God had nails, and hair, and teeth, and - the like.” Such are the difficulties suggested by the Manicheans to - Augustine, _Confessions_, iii. 7. - - viii. 3. The description of the High-priest is from _Ecclesiasticus_, - 50. - - viii. 3. The description of the miseries of Jerusalem is from 2 - Esdras, iii. 28. - - viii. 3. “The hand which now had power:” this quotation is from 2 - Esdras, v. 3. “The spoils should be carried back to the cities of the - East:” this is from the _Fourth Sibylline Book_. - - viii. 10. The whole of this narrative is borrowed from the account of - the _Martyrdom of St. Perpetua_. - - - - - THE DISCOURSE OF LUCIUS OF CYRENE. - -Page. - -296. For the importance attached to prophecy, see Irenæus (_Against -Heresies_, ii. 4): “If, however, they maintain that the Lord performed -such works simply in appearance, we shall refer them to the prophetical -writings, and prove from these both that all things were thus predicted -regarding Him, and did take place undoubtedly.” Justin Martyr also -takes the same view, I. _Apol._, 30. - -296. “Who shall declare his generation?” This passage is similarly -applied by Justin Martyr, _Dialogue_, 63. - -298. “_He shall take away_,” etc. So Justin (_Dial._, 77), “But now -the prophecy has stated it with this addition: ‘Before the child knows -how to call father or mother, he shall take the power of Damascus -and spoils of Samaria.’ And you cannot prove that such a thing ever -happened to any one among the Jews. But we are able to prove that it -happened in the case of Christ.” And he then proceeds to interpret -Damascus as referring to the Magi, and Assyria to Herod, as in the text. - -299. “Behold a Man, the East is his name,” Zech. vi. 12, according to -the Septuagint quoted by Justin, _Dial._, 106. - -300. “He shall dwell in a cave,” etc.: quoted by Justin Martyr from the -Septuagint version of Isaiah xxxiii. 16 (_Dial._, 70). - -302. “The Lord God remembered his dead people of Israel,” etc. This -passage is quoted by Justin Martyr (_Dial._, 72), who accuses the Jews -of cancelling this and other passages of the Scriptures. It is also -quoted by Irenæus (_Against Heresies_, iii. 20) as from Isaiah, and -(_ib._ iv. 22) as from Jeremiah. But it is not found in our Scriptures. - - - - - _Messrs. Roberts Brothers’ Publications._ - - PHILOCHRISTUS: - - MEMOIRS OF A DISCIPLE OF THE LORD. - - Second and Cheaper Edition. Price $1.50. - - -_From Harper’s Magazine._ - -“Philochristus” is a very unique book, both in its literary and its -theological aspects. It purports to be the memoirs of a disciple of -Jesus Christ, written ten years after the destruction of Jerusalem.... -Artistically, the book is nearly faultless. In form a romance, it has -not the faults which have rendered the Gospel romances such wretched -works of art. It is characterized by simplicity in expression and by an -air of historic genuineness.... Theologically, it is characteristic of -the era. It belongs to no recognized school of theology. The critics do -not know what to make of it. In this respect, it reminds one of “Ecce -Homo.” It is not Orthodox, ... yet he throughout recognizes Christ as -in a true sense the manifestation of God in the flesh.... Those who -are inclined to dread any presentation of the life and character of -Christ which does not openly and clearly recognize the old philosophy -respecting him will look on this book with suspicion, if not with -aversion. Those who are ready to welcome fresh studies into this -character will find a peculiar charm in this singular volume. - - -_From the Contemporary Review._ - -The winning beauty of this book, and the fascinating power with which -the subject of it appears to all English minds, will secure for it -many readers. It is a work which ranks rather with “Ecce Homo” than -with Canon Farrar’s “Life of Christ.” It is associated, indeed, with -the former book by the dedication: “To the author of ‘Ecce Homo,’ not -more in admiration of his writings than in gratitude for the suggestive -influence of a long and intimate friendship.” - - -_From the Christian Register._ - -Since “Ecce Homo,” no religious book has appeared which can be compared -with “Philochristus” for its power to nourish and deepen the interest -felt by multitudes in the life and spirit of Jesus of Nazareth. - - * * * * * - - - THE BIBLE FOR LEARNERS. - - By Dr. H. OORT, of Leyden, and Dr. I. HOOYKAAS, Pastor at Rotterdam. - - _Translated from the Dutch by Rev. P.H. Wicksteed, of London._ - - THE OLD TESTAMENT. 2 vols. 12mo. Price $4.00. - THE NEW TESTAMENT. 1 vol. 12mo. Price $2.00. - - -“This work emanates from the Dutch school of theologians. Nowhere in -Europe,” said the lamented J. J. Tayler, “has theological science -assumed a bolder or more decisive tone [than in Holland]; though always -within the limits of profound reverence, and an unenfeebled attachment -to the divine essence of the gospel.... We know of no work done here -which gives such evidence of solid scholarship joined to a deep and -strong religious spirit. The ‘Bible for Young People’ should be the -means to very many, both old and young, of a more satisfying idea of -what Israel really was and did among the nations.” - - * * * * * - -_Sold by all Booksellers. Mailed, postpaid, by the Publishers_, - - ROBERTS BROTHERS, BOSTON. - - - * * * * * - - -Transcriber’s Notes - -Obvious typographical errors have been silently corrected. Variations -in hyphenation and all other spelling and punctuation remains unchanged. - -In Book 7, section § 6. the sentence “So great was my terror that my -first resolve was to depart at once to Rome.” has been corrected to -...from Rome. - -Italics are represented thus _italic_ and bold thus =bold=. - - - - - - -End of the Project Gutenberg EBook of Onesimus, by Edwin Abbott Abbott - -*** END OF THIS PROJECT GUTENBERG EBOOK ONESIMUS *** - -***** This file should be named 54223-0.txt or 54223-0.zip ***** -This and all associated files of various formats will be found in: - http://www.gutenberg.org/5/4/2/2/54223/ - -Produced by Charlene Taylor, Les Galloway and the Online -Distributed Proofreading Team at http://www.pgdp.net (This -file was produced from images generously made available -by The Internet Archive) - - -Updated editions will replace the previous one--the old editions -will be renamed. - -Creating the works from public domain print editions means that no -one owns a United States copyright in these works, so the Foundation -(and you!) can copy and distribute it in the United States without -permission and without paying copyright royalties. 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You may copy it, give it away or -re-use it under the terms of the Project Gutenberg License included -with this eBook or online at www.gutenberg.org/license - - -Title: Onesimus - Memoirs of a disciple of St. Paul - -Author: Edwin Abbott Abbott - -Release Date: February 22, 2017 [EBook #54223] - -Language: English - -Character set encoding: UTF-8 - -*** START OF THIS PROJECT GUTENBERG EBOOK ONESIMUS *** - - - - -Produced by Charlene Taylor, Les Galloway and the Online -Distributed Proofreading Team at http://www.pgdp.net (This -file was produced from images generously made available -by The Internet Archive) - - - - - - -</pre> - - - - - -<p class="half-title"> -ONESIMUS<br /> - -Memoirs of a Disciple of St. Paul -</p> - - -<hr class="chap" /> - -<h2>“ECCE HOMO” SERIES.</h2> - -<p class="hang"><b>ECCE HOMO.</b> A survey of the Life and Work of Jesus Christ. -16mo. $1.50; a cheaper edition, $1.00.</p> - -<p class="hang"><b>ECCE DEUS.</b> Essays on the Life and Doctrine of Jesus Christ. -16mo. $1.50.</p> - -<p class="hang"><b>PHILOCHRISTUS.</b> Memoirs of a Disciple of the Lord. 16mo. -$1.50.</p> - -<p class="hang"><b>ONESIMUS.</b> Memoirs of a disciple of St. Paul. By the author of -“Philochristus.” 16mo. $1.50.</p> - -<p class="hang"><b>PAUL OF TARSUS.</b> An inquiry into the Times and the Gospel -of the Apostle of the Gentiles. 16mo. $1.50.</p> - -<p class="ps1">ROBERTS BROTHERS,</p> -<p class="ps2">PUBLISHERS,</p> -<p class="ps3">BOSTON.</p> - -<hr class="chap" /> - -<div class="chapter"> -<h1> -ONESIMUS<br /> - -<small>MEMOIRS</small><br /> - -<span class="xs">OF</span><br /> - -<small>A DISCIPLE OF ST. PAUL</small></h1></div> - -<p class="center"> -<i>BY THE AUTHOR OF “PHILOCHRISTUS”</i></p> - -<p class="center spaced"> -Νυνὶ δὲ μένει πίστις, ἐλπίς, ἀγάπη, τὰ τρία ταῦτα· μείζων δὲ<br /> -τούτων ἡ ἀγάπη.</p> - -<p class="center"> -BOSTON<br /> -ROBERTS BROTHERS<br /> -1882<br /> -</p> - -<hr class="chap" /> - - -<div class="chapter"> -<h2><a name="ONESIMUS_TO_THE_READER" id="ONESIMUS_TO_THE_READER">ONESIMUS TO THE READER.</a></h2> -</div> - -<p><i>Art thou a slave, as I was? Or an orphan, as I -was? Or wanderest thou still, as I long wandered, -in the wilderness of doubt and sin? Then for thee -is written this story of one that was made free in -Christ, and adopted to be the child of God, and in -the end brought safe out of the deep darkness of -Satan into the Light of the Eternal Truth.</i></p> - -<hr class="chap" /> - -<p><span class="pagenum"><a name="Page_vii" id="Page_vii">[Pg vii]</a></span></p> - - - - -<div class="chapter"> -<h2 id="THE_TABLE">THE TABLE.</h2> -</div> - -<div class="center small"> -<table border="0" cellpadding="4" cellspacing="0" summary=""> -<tr> - <td align="center" colspan="3"><big><i><a href="#THE_FIRST_BOOK">THE FIRST BOOK.</a></i></big></td> -</tr> -<tr> - <td align="right">Section</td> - <td></td> - <td align="right">Page</td> -</tr> -<tr> - <td class="tdrt">1</td> - <td align="left"><i>Of my childhood</i>,</td> - <td class="tdrb"><a href="#Page_1">1</a></td> -</tr> -<tr> - <td class="tdrt">2 </td> - <td align="left"><i>How I first saw the Holy Apostle Paulus</i>,</td> - <td class="tdrb"><a href="#Page_3">3</a></td> -</tr> -<tr> - <td class="tdrt">3</td> - <td align="left"><i>Of the Stranger, and of Diosdotus the Priest of Zeus</i>,</td> - <td class="tdrb"><a href="#Page_6">6</a></td> -</tr> -<tr> - <td class="tdrt">4</td> - <td align="left"><i>How we grew up at Lystra</i>,</td> - <td class="tdrb"><a href="#Page_10">10</a></td> -</tr> -<tr> - <td class="tdrt">5</td> - <td align="left"><i>How Ammiane died, and my brother and I were sold for - slaves</i>,</td> - <td class="tdrb"><a href="#Page_12">12</a></td> -</tr> -<tr> - <td class="tdrt">6</td> - <td align="left"><i>Of the death of Chrestus</i>,</td> - <td class="tdrb"><a href="#Page_15">15</a></td> -</tr> -<tr> - <td class="tdrt">7</td> - <td align="left"><i>Of my life in the Ergastulum</i>,</td> - <td class="tdrb"><a href="#Page_20">20</a></td> -</tr> -<tr> - <td class="tdrt">8</td> - <td align="left"><i>How I was sold to Philemon of Colossæ</i>,</td> - <td class="tdrb"><a href="#Page_25">25</a></td> -</tr> -<tr> - <td align="center" colspan="3"><big><i><a href="#THE_SECOND_BOOK">THE SECOND BOOK</a>.</i></big></td> -</tr> -<tr> - <td class="tdrt">1</td> - <td align="left"><i>How I returned to the worship of false Gods</i>,</td> - <td class="tdrb"><a href="#Page_29">29</a></td> -</tr> -<tr> - <td class="tdrt">2</td> - <td align="left"><i>How some of Philemon’s friends avowed a belief in one God</i>,</td> - <td class="tdrb"><a href="#Page_31">31</a></td> -</tr> -<tr> - <td class="tdrt">3</td> - <td align="left"><i>How Nicostratus urged that, without the belief in the - Gods, the life of Man would be void of pleasure</i>,</td> - <td class="tdrb"><a href="#Page_34">34</a></td> -</tr> -<tr> - <td class="tdrt">4</td> - <td align="left"><i>How Philemon, falling sick, inclined to superstition</i>,</td> - <td class="tdrb"><a href="#Page_38">38</a></td> -</tr> -<tr> - <td class="tdrt">5</td> - <td align="left"><i>How I accompanied Philemon to Pergamus</i>,</td> - <td class="tdrb"><a href="#Page_44">44</a></td> -</tr> -<tr> - <td class="tdrt">6</td> - <td align="left"><i>How I went down into the cave of Trophonius</i>,</td> - <td class="tdrb"><a href="#Page_47">47</a></td> -</tr> -<tr> - <td class="tdrt">7</td> - <td align="left"><i>How Artemidorus spoke against the belief in Gods</i>,</td> - <td class="tdrb"><a href="#Page_52">52</a></td> -</tr> -<tr> - <td class="tdrt">8</td> - <td align="left"><i>How I journeyed with Philemon to Antioch in Syria</i>,</td> - <td class="tdrb"><a href="#Page_58">58</a><span class="pagenum" id="Page_viii">viii</span></td> -</tr> -<tr> - <td align="center" colspan="3"><big><i><a href="#THE_THIRD_BOOK">THE THIRD BOOK</a>.</i></big></td> -</tr> -<tr> - <td class="tdrt">1</td> - <td align="left"><i>Of my first thoughts concerning the Christians</i>,</td> - <td class="tdrb"><a href="#Page_64">64</a></td> -</tr> -<tr> - <td class="tdrt">2</td> - <td align="left"><i>Of the Doctrine of the Christians</i>,</td> - <td class="tdrb"><a href="#Page_68">68</a></td> -</tr> -<tr> - <td class="tdrt">3</td> - <td align="left"><i>How Artemidorus questioned me further concerning the - Christians</i>,</td> - <td class="tdrb"><a href="#Page_75">75</a></td> -</tr> -<tr> - <td class="tdrt">4</td> - <td align="left"><i>How the Christians honored the Prophets of the Jews</i>,</td> - <td class="tdrb"><a href="#Page_83">83</a></td> -</tr> -<tr> - <td class="tdrt">5</td> - <td align="left"><i>Of the ancient Histories of the Jews</i>,</td> - <td class="tdrb"><a href="#Page_90">90</a></td> -</tr> -<tr> - <td class="tdrt">6</td> - <td align="left"><i>How Artemidorus questioned me further, and of his - relation concerning the casting out of the swine</i>,</td> - <td class="tdrb"><a href="#Page_95">95</a></td> -</tr> -<tr> - <td class="tdrt">7</td> - <td align="left"><i>Of the Traditions of the Christians, and of the nature of - Christus</i>,</td> - <td class="tdrb"><a href="#Page_101">101</a></td> -</tr> -<tr> - <td class="tdrt">8</td> - <td align="left"><i>Of the rising of Christus from the dead</i>,</td> - <td class="tdrb"><a href="#Page_109">109</a></td> -</tr> -<tr> - <td class="tdrt">9</td> - <td align="left"><i>How Artemidorus bade me cease from further enquiry</i>,</td> - <td class="tdrb"><a href="#Page_113">113</a></td> -</tr> -<tr> - <td class="tdrt">10</td> - <td align="left"><i>How I stumbled at the Threshold of the Door, and went - not in</i>,</td> - <td class="tdrb"><a href="#Page_114">114</a></td> -</tr> -<tr> - <td align="center" colspan="3"><big><i><a href="#THE_FOURTH_BOOK">THE FOURTH BOOK</a>.</i></big></td> -</tr> -<tr> - <td class="tdrt">1</td> - <td align="left"><i>How we came to Athens</i>,</td> - <td class="tdrb"><a href="#Page_121">121</a></td> -</tr> -<tr> - <td class="tdrt">2</td> - <td align="left"><i>How Artemidorus rebuked me, supposing that I was in - danger of becoming a Christian</i>,</td> - <td class="tdrb"><a href="#Page_123">123</a></td> -</tr> -<tr> - <td class="tdrt">3</td> - <td align="left"><i>Of my reply to Artemidorus</i>,</td> - <td class="tdrb"><a href="#Page_128">128</a></td> -</tr> -<tr> - <td class="tdrt">4</td> - <td align="left"><i>Of Eucharis, and of my life at Athens</i>,</td> - <td class="tdrb"><a href="#Page_132">132</a></td> -</tr> -<tr> - <td class="tdrt">5</td> - <td align="left"><i>How I returned to Colossæ, and of my new life with - Philemon</i>,</td> - <td class="tdrb"><a href="#Page_138">138</a></td> -</tr> -<tr> - <td class="tdrt">6</td> - <td align="left"><i>Concerning my visit to Epictetus</i>,</td> - <td class="tdrb"><a href="#Page_144">144</a></td> -</tr> -<tr> - <td class="tdrt">7</td> - <td align="left"><i>How I tried the philosophy of Epictetus</i>,</td> - <td class="tdrb"><a href="#Page_150">150</a></td> -</tr> -<tr> - <td class="tdrt">8</td> - <td align="left"><i>How I was accused of theft by the devices of Pistus</i>,</td> - <td class="tdrb"><a href="#Page_154">154</a></td> -</tr> -<tr> - <td class="tdrt">9</td> - <td align="left"><i>How Epictetus further explained his philosophy</i>,</td> - <td class="tdrb"><a href="#Page_157">157</a></td> -</tr> -<tr> - <td class="tdrt">10</td> - <td align="left"><i>Of Metrodorus and his advice</i>,</td> - <td class="tdrb"><a href="#Page_163">163</a></td> -</tr> -<tr> - <td class="tdrt">11</td> - <td align="left"><i> Of the death of Eucharis, and how I was again accused - of theft</i>,</td> - <td class="tdrb"><a href="#Page_170">170</a><span class="pagenum" id="Page_ix">ix</span></td> -</tr> -<tr> - <td align="center" colspan="3"><big><i><a href="#THE_FIFTH_BOOK">THE FIFTH BOOK</a>.</i></big></td> -</tr> -<tr> - <td class="tdrt">1</td> - <td align="left"><i>How I escaped from the house of Philemon</i>,</td> - <td class="tdrb"><a href="#Page_176">176</a></td> -</tr> -<tr> - <td class="tdrt">2</td> - <td align="left"><i>Of my life at Pergamus</i>,</td> - <td class="tdrb"><a href="#Page_182">182</a></td> -</tr> -<tr> - <td class="tdrt">3</td> - <td align="left"><i>How I came to Corinth and saw the tomb of Eucharis</i>,</td> - <td class="tdrb"><a href="#Page_185">185</a></td> -</tr> -<tr> - <td class="tdrt">4</td> - <td align="left"><i>How I saw the Holy Apostle Paulus, but knew him not</i>,</td> - <td class="tdrb"><a href="#Page_189">189</a></td> -</tr> -<tr> - <td class="tdrt">5</td> - <td align="left"><i>How I learned that Paulus was the Prophet that I had - seen in my childhood, the same that had cured lame Xanthias</i>,</td> - <td class="tdrb"><a href="#Page_194">194</a></td> -</tr> -<tr> - <td class="tdrt">6</td> - <td align="left"><i>How I was led into the net of the Gospel</i>,</td> - <td class="tdrb"><a href="#Page_199">199</a></td> -</tr> -<tr> - <td align="center" colspan="3"><big><i><a href="#THE_SIXTH_BOOK">THE SIXTH BOOK</a>.</i></big></td> -</tr> -<tr> - <td class="tdrt">1</td> - <td align="left"><i>Of the teaching of Paulus</i>,</td> - <td class="tdrb"><a href="#Page_207">207</a></td> -</tr> -<tr> - <td class="tdrt">2</td> - <td align="left"><i>How I returned to Philemon at Colossæ</i>,</td> - <td class="tdrb"><a href="#Page_211">211</a></td> -</tr> -<tr> - <td class="tdrt">3</td> - <td align="left"><i>Of my discourse with Artemidorus concerning the Faith</i>,</td> - <td class="tdrb"><a href="#Page_214">214</a></td> -</tr> -<tr> - <td class="tdrt">4</td> - <td align="left"><i>Of the doubtings of Artemidorus</i>,</td> - <td class="tdrb"><a href="#Page_217">217</a></td> -</tr> -<tr> - <td class="tdrt">5</td> - <td align="left"><i>Of the last words and death of Artemidorus</i>,</td> - <td class="tdrb"><a href="#Page_223">223</a></td> -</tr> -<tr> - <td align="center" colspan="3"><big><i><a href="#THE_SEVENTH_BOOK">THE SEVENTH BOOK</a>.</i></big></td> -</tr> -<tr> - <td class="tdrt">1</td> - <td align="left"><i>How I came to Rome to see the blessed Apostle</i>,</td> - <td class="tdrb"><a href="#Page_226">226</a></td> -</tr> -<tr> - <td class="tdrt">2</td> - <td align="left"><i>How I saw Paulus in prison</i>,</td> - <td class="tdrb"><a href="#Page_229">229</a></td> -</tr> -<tr> - <td class="tdrt">3</td> - <td align="left"><i>How Paulus related to me the story of his life</i>,</td> - <td class="tdrb"><a href="#Page_232">232</a></td> -</tr> -<tr> - <td class="tdrt">4</td> - <td align="left"><i>How Paulus consented to the death of the blessed Martyr - Stephanus</i>,</td> - <td class="tdrb"><a href="#Page_238">238</a></td> -</tr> -<tr> - <td class="tdrt">5</td> - <td align="left"><i>How the Lord appeared to Paulus</i>,</td> - <td class="tdrb"><a href="#Page_243">243</a></td> -</tr> -<tr> - <td class="tdrt">6</td> - <td align="left"><i>How Paulus was prepared for the preaching of the Gospel</i>,</td> - <td class="tdrb"><a href="#Page_247">247</a></td> -</tr> -<tr> - <td class="tdrt">7</td> - <td align="left"><i>The last words of Paulus</i>,</td> - <td class="tdrb"><a href="#Page_251">251</a><span class="pagenum" id="Page_x">x</span></td> -</tr> -<tr> - <td align="center" colspan="3"><big><i><a href="#THE_EIGHTH_BOOK">THE EIGHTH BOOK</a>.</i></big></td> -</tr> -<tr> - <td class="tdrt">1</td> - <td align="left"><i>Of the death of Nero, and how Rome was divided against - itself</i>,</td> - <td class="tdrb"><a href="#Page_257">257</a></td> -</tr> -<tr> - <td class="tdrt">2</td> - <td align="left"><i>Of the Jewish faction</i>,</td> - <td class="tdrb"><a href="#Page_260">260</a></td> -</tr> -<tr> - <td class="tdrt">3</td> - <td align="left"><i>Of Menahem, the Ebionite</i>,</td> - <td class="tdrb"><a href="#Page_263">263</a></td> -</tr> -<tr> - <td class="tdrt">4</td> - <td align="left"><i>How the Church was guided at this time by the Spirit of God</i>,</td> - <td class="tdrb"><a href="#Page_265">265</a></td> -</tr> -<tr> - <td class="tdrt">5</td> - <td align="left"><i>How I came to Philochristus, a Disciple of the Lord in - Britain</i>,</td> - <td class="tdrb"><a href="#Page_269">269</a></td> -</tr> -<tr> - <td class="tdrt">6</td> - <td align="left"><i>Of the Church in Rome, and concerning the New Gospels</i>,</td> - <td class="tdrb"><a href="#Page_273">273</a></td> -</tr> -<tr> - <td class="tdrt">7</td> - <td align="left"><i>How I labored in the Church of Berœa</i>,</td> - <td class="tdrb"><a href="#Page_280">280</a></td> -</tr> -<tr> - <td class="tdrt">8</td> - <td align="left"><i>The last words of Philochristus</i>,</td> - <td class="tdrb"><a href="#Page_283">283</a></td> -</tr> -<tr> - <td class="tdrt">9</td> - <td align="left"><i>Of my journey to Smyrna, and how the Lord hath helped - me, even to the end</i>,</td> - <td class="tdrb"><a href="#Page_288">288</a></td> -</tr> -<tr> - <td class="tdrt">10</td> - <td align="left"><i>An Addition, by the elders of the Church of Smyrna, concerning - the Passion of the Blessed Martyrs, Trophimus and Onesimus</i>,</td> - <td class="tdrb"><a href="#Page_293">293</a></td> -</tr> -<tr> - <td></td> - <td align="left"><i>The discourse of Lucius of Cyrene, (omitted from the Third - Book)</i>,</td> - <td class="tdrb"><a href="#Page_296">296</a></td> -</tr> -</table></div> - -<hr class="chap" /> - -<p><span class="pagenum" id="Page_1">1</span></p> - - - - -<p class="center large">ONESIMUS.</p> - - - -<hr /> -<div class="chapter"> -<h2 id="THE_FIRST_BOOK">THE FIRST BOOK.</h2> -</div> - -<h3 id="i_1">§ 1. OF MY CHILDHOOD.</h3> - -<p class="drop-cap"><span class="smcap">In</span> the last year of the Emperor Tiberius I and my twin-brother -Chrestus were found lying in one cradle, -exposed with a great number of other babes upon the steps -of the temple of Asclepius, in Pergamus, a city of Bithynia. -Sign or token of our parents, whether they were free-born -or slave, there was none; but only a little silver seal -hung round my neck, and on the seal these words in -Greek characters, I LOVE THEE, and on my brother -Chrestus another of the same fashion, bearing the inscription, -TRUST ME. Many a time during the days of my -wanderings have I spoken reproachfully in my heart, saying -that our parents gave us small cause for trust, and -that it was poor love to send out into the rough world two -innocent babes with no other equipment against evil than -these slight toys. But the hand of the Lord was in it, to -turn this evil into good in the end.</p> - -<p><span class="pagenum" id="Page_2">2</span></p> - -<p>Ammiane the wife of Menneas was the name of our -new mother. Her own son Ammias was but lately dead; -and that which drew her kind heart to us more than to -any other among so large a multitude of poor babes there -pitifully lying on the temple steps, was that in my brother -Chrestus she seemed to discern a likeness to her lost one.</p> - -<p>Menneas took us, together with Ammiane, to his house -in Lystra, a city of Lycaonia, where was the better part of -his estate; and soon afterwards he died. But his widow -the good Ammiane, to whom old Menneas had left all his -possessions, treated us as if we had been her own children, -and taught us to call her mother; and we had no -thought but she was our mother indeed. Yet as there had -been no formal adoption of us according to law, we were -still in the eyes of the law not free, but slaves; for so -runs the law, that whosoever is exposed as a child and -saved and reared, becomes the slave of them that rear -him. For our enfranchisement had been first delayed, -and then forgotten in the sickness and death of Menneas; -and by that time we were so established in the household -that none questioned but we had been enfranchised, and -all thought of it was laid aside. Therefore, according to -the law we were still Ammiane’s slaves, and not her sons, -and in danger to be sold whenever our dear foster-mother -might die. But of all this neither I nor my brother -Chrestus knew anything; but we rejoiced in the love of -her whom we called mother; and all the household loved -us for her sake, and some for our own. And so the days -rolled on in happiness till I had come to my tenth year.</p> - -<p><span class="pagenum" id="Page_3">3</span></p> - - -<h3 id="i_2">§ 2. HOW I FIRST SAW THE HOLY APOSTLE PAULUS.</h3> - -<p>It was in the spring, as I remember, of the fifth year -of the Emperor Claudius that I first saw the Holy -Apostle, whom I saw not again till many years had passed -away; and though I was at that time but a child of ten -years or thereabouts, yet every circumstance of it is -imprinted upon my memory. It was the cool of the -evening, and I was without the wall, hard by the Iconian -gate, on one of the smaller hills that look down upon -the town, a little to the north of the Iconian road. -Hermas, our herdsman, was playing upon his pipe some -song to the god Pan, and the goats were gambolling -around him. But I—being wholly taken up with teaching -a little kid to dance to the sound of the music—paid -no heed to the chidings of our nurse Trophime, -who would have had me go back with her to the city -because it was now near sun-down. So lifting up her eyes -and seeing some dromedaries and a dust on the Iconian -road, “Look, dear child,” said she, “yonder come merchants -from Iconium; if, therefore, thou wilt go with me -without delay, thou wilt see their stores of pretty things, -and perchance Ammiane will buy thee somewhat.”</p> - -<p>Hearing this, I willingly ran down with her to the -city gate; and arriving thither before the travellers, I -waited till they should enter. But when they were now -nigh, I perceived that they were no merchants, and I -would have turned away. Yet I did not, for somewhat -in the face of one of the travellers held me fast, I know<span class="pagenum" id="Page_4">4</span> -not how, so that I fixed my gaze on him perforce, even -as a bird fascinated by a serpent; and indeed I thought -myself to be bewitched and spat thrice; but yet I stood -still gazing upon him. At that time he was not yet -bald, he had a clear complexion, a nose hooked and -somewhat large; he was short of stature, and as he -walked he bent his head a little forward, as if not able -to discern things clearly; his eyebrows were shaggy and -met together; but what most moved me was the glance -of his eyes which were of a penetrating brightness, as -though they would pierce through the outside of things -even to the innermost substance.</p> - -<p>When the travellers were entered into the city, I stood -still in wonder, as one who had seen a dream, betwixt -sleeping and waking. But soon, coming to myself again, -I chid my nurse that she had drawn me away from -the flocks by stratagem and I persuaded her to return -for some short space, that I might continue my sport. -But my heart was no longer in it, and presently, it -being now sunset, I came down with Trophime to go -into the town. Scarce were we come within the gates -when we perceived a great concourse of the people -near to the market; and running thither we entered with -the rest into a courtyard and there found a great multitude -assembled, and the travellers, in the gallery above, -discoursing to them. What touched me (as being a -child) more than all the words that were spoken, was -the marvellous stillness of the multitude, who all listened -as if the speech were about matters of life or -death, so that herdsmen and ploughmen and litter-bearers<span class="pagenum" id="Page_5">5</span> -and water-carriers and others of the lowest and meanest -sort; coming into the courtyard with shouts and scoffings, -no sooner passed into the circle of the hearers than they -were at once subdued and tamed like the rest; among -whom, most earnestly listening, as I noted, was a poor -creature, part demented and part buffoon, whom, having -been lame for thirty years and more, we were wont to -call “lame Xanthias.” This man, when the traveller -had made an end of his discourse, said some words that -I could not clearly understand; whereupon he that had -been speaking came straightway down from the gallery -and drew nigh to the lame man, and fixing his eyes upon -him he took him by the hand. If there had been a -silence before, there was a tenfold silence now, even such -a silence as one seemed to feel in one’s flesh. But the -stranger first lifted up his eyes to heaven and then gazing -fixedly on the lame man he cried in a loud voice, “In the -name of Jesus of Nazareth, rise up and walk;” and -behold, Xanthias,—this man who had been thirty years -lame,—rose and walked and leaped, and wept aloud -praising and magnifying God. Then there was a great -shouting, and all rushed forth into the market place, some -crying “a miracle,” “a miracle,” others holding up -Xanthias in their arms to show him unto the people, -others magnifying the new god whom the strangers had -revealed to us, others crying out that the strangers -themselves were gods, namely Zeus and Hermes, come -down from heaven as they had come down in the old -days; and saying these things, some sped away to the -priest wishing to offer sacrifice to the strangers. But<span class="pagenum" id="Page_6">6</span> -suddenly there was a deep silence again, and we perceived -that the traveller, he I mean who had healed -Xanthias, was once more speaking to the people. What -he said I could not clearly understand, being more busy -with noting his countenance than the meaning of his -words; but I gathered so much, that he said that he -and his companion were not gods but men, and that -indeed there was One God above (not many gods) who -gave all good gifts to mankind and who now called all -men to come unto him. When he had made an end of -speaking, the women pressed close to him with their -babes and children that he might touch them; and so -it was that Trophime pushed me forward with the rest. -Then he laid his hands on me and looking kindly on me -asked Trophime whether I was a native of these parts -and who was my father. What Trophime replied I did -not hear, except that my father was now dead; but the -stranger looked on me more lovingly than before and -said, “The Lord be unto thee as a Father, little one;” -and laying his hands on me a second time he blessed me.</p> - - -<h3 id="i_3">§ 3. OF THE STRANGER, AND OF DIOSDOTUS THE PRIEST -OF ZEUS.</h3> - -<p>When we were come home to Ammiane, I spoke freely -to her as I was wont, concerning all that I had heard and -seen; and I asked her which of the two she judged to be -the wiser and the mightier, the hook-nosed prophet—for -so I called the stranger—or Diosdotus. Now Diosdotus<span class="pagenum" id="Page_7">7</span> -was the priest of the city, a man of noble birth and very -wealthy, having rebuilt the baths at his own expense after -the earthquake, as also his father before him had rebuilt -the amphitheatre. He was also tall of stature and of a -gracious and commanding carriage. Yet now I could not -help making comparison between him and the stranger of -mean presence and short stature; bethinking myself that -Diosdotus had lived for thirty years in the same city as -poor lame Xanthias and yet had suffered him to be still -lame, whereas the strange prophet had healed him on -the very day of his first coming in. However Ammiane -laughed and chid me for my question, saying that I did -ill to compare an obscure vagrant soothsayer with the high -priest of Zeus; for that there were many travelling priests -of Cybele and Sabazius and jugglers and necromancers -that would work signs and wonders in the eyes of the common -people, and all for a drachma or two; but Diosdotus -was none of these, nor to be mentioned along with them. -Nevertheless, when the report came in from all sides that -the lame man was wholly cured, she said she would send -for Xanthias, as soon as might be, that she might see him -and learn the truth of the matter, and what charms or -herbs the stranger had used. But about the fourth or -fifth day afterwards—my foster-mother having in the -meanwhile, upon one cause or other, delayed to send for -Xanthias, but many rumors coming daily to our ears of -the great wonders which the magician was working—word -was brought that the stranger had been slain; others -said that he had ascended to the sky, others that he had -been swallowed up in the earth; but all agreed that he<span class="pagenum" id="Page_8">8</span> -was not now in the city. Then we found that there had -been a great conflict in the Jews’ quarter; for certain -Jews had come over from Lystra to Iconium pursuing -after the enchanter (so they called him) and accusing him -of many grievous crimes. Now it happened to be a time -of drought, and the rain, which had begun to fall on the -day that the stranger came to Lystra, ceased on that same -day, about the time of his entering in, and fell no more -for six or seven days, though all the crops were perishing -for want of it. So the Jews said that this plague was -fallen upon the city of Lystra because we gave shelter to -an accursed necromancer; and having persuaded the people -they stoned him. But his body could not be found; -wherefore the people were the more persuaded that he -was a necromancer, insomuch that all now (except Xanthias -and a very few others) believed him to be no prophet -but an evil-doer and a deceiver of the people.</p> - -<p>But on the very day after these things the sun was darkened, -and still no rain fell; and on the third day after the -stoning of the stranger, came a great plague of locusts so -thick together that they lay two inches deep in the racecourse; -and not many days after that, came the shock of -an earthquake; and ten houses in the Jews’ quarter were -wholly thrown down (besides others sorely shaken and -shattered), insomuch that some fourscore of the Jews -were slain, and their synagogue was utterly destroyed. -Upon this the people began to change their minds again, -and some made bold to say that the god of the new -prophet had sent these evils; and so the city was divided, -and part held that the stranger was a deceiver and an<span class="pagenum" id="Page_9">9</span> -enchanter, but part that he was a teacher of the true God -and a prophet. At last when the customary sacrifices -seemed of no avail, but the drought still endured, and by -intervals there came ever and anon shocks of earthquake, -it seemed good that there should be a solemn procession -of all the city to avert the wrath of the gods, one for -Pessinuntian Cybele, the other for Asphalian Poseidon -and the third for Zeus Panhemerius. This last far surpassed -the other two in splendor, and amidst the whole -procession most of all to be admired was Diosdotus the -chief priest, himself most like to a god, clad in white -linen with a purple border, and a garland on his head, and -attended by the inferior priests, and by ministers bearing -incense and scattering flowers and perfumes; and after -them, the white oxen with their horns gilt for the sacrifice, -and then the choir of boys, with laurel branches in their -hands, singing, to the accompaniment of the lyre, the hymn -which had been chosen by Onomarchus, the secretary of -the senate. Beholding all this splendor (exceeding anything -I had ever before witnessed) I inclined now to prefer -Diosdotus to the strange prophet; and all the more -because Ammiane was clearly on the side of the former. -Moreover on the second day after the procession there fell -rain in abundance. So all the people now turned to magnify -Zeus Panhemerius; and the drought and the earthquake -were forgotten, and with them the memory of the -stranger faded away.</p> - -<p>Yet in my dreams sometimes, both then and for many -months afterwards, methought I saw the strange prophet -who had healed Xanthias, standing over against Diosdotus<span class="pagenum" id="Page_10">10</span> -and contending against him; and I heard his voice again -and again in the darkness, saying, “The Lord be unto -thee as a father.”</p> - - -<h3 id="i_4">§ 4. HOW WE GREW UP AT LYSTRA.</h3> - -<p>Six or seven years passed smoothly away for me and -my brother Chrestus. Our dear mother Ammiane caused -us to be taught singing and dancing, as well as riding and -the exercises of the gymnasium; and partly because of -our beauty and partly because we were regarded as the -adopted children of one whom all the citizens loved and -honored (for there are still extant inscriptions in Lystra -praising our benefactress and calling her the MOTHER -OF THE CITY, on account of her many gifts and benefactions -to the people of Lystra) we were chosen among -the choir of boys who were to sing songs year by year in -honor of Apollo and Ephesian Artemis in accordance -with the recent decree of the senate; and in all our riding-lessons -and wrestling-lessons we took part with the well-born -youth of the city; for all knew that Ammiane intended -us to be her heirs after her death. But in my -fourteenth year it happened that, while seeking for a goat -that had strayed in the mountains, I missed my footing -and fell down a steep place, where I was taken up for -dead; and Hermas brought me home wounded well-nigh -to death with two deep gashes on my forehead and left -cheek. In a short space I was recovered of my wounds; -but I was grievously disfigured with the scars upon my<span class="pagenum" id="Page_11">11</span> -face, and when I went with my brother, as I was wont, to -the choir-master, he plainly told me that I was no longer -fit to dance nor sing with the choir, for the god required -comely youths to minister to him. Hereat I was sore -vexed, and yet more when I perceived (or thought that I -perceived) that in the palæstra also and in the riding-school -I was no longer so welcome as of old; for some -openly jested at my disfigurement, and others, who had -before courted my company, now avoided me; at least so -I thought, misconstruing perhaps and aggravating little -slights, in my discontent. However it was, I became -morose and lost my former cheerfulness; for the world -seemed changed and turned against me. But the kind -Ammiane, discerning what was amiss with me, persuaded -me to apply myself to letters; and she bought for us one -Zeno, a Greek, to be our tutor. Now Chrestus, being the -leader of the choir and the favorite in the palæstra, by -reason of these distractions cared less for learning; but -I, withdrawing myself from my former pursuits and devoting -myself to letters, made good progress in my new -studies, so that I soon became skilful at transcribing -Greek characters; and I took a great delight in the reading -of Euripides and others of the Greek play-writers, but -most of all in the poetry of Homer. And in these pursuits -I continued till my sixteenth year, finding pleasure -in many things but most of all in the love of my beautiful -brother Chrestus.</p> - -<p><span class="pagenum" id="Page_12">12</span></p> - - -<h3 id="i_5">§ 5. HOW AMMIANE DIED AND MY BROTHER AND I WERE -SOLD FOR SLAVES.</h3> - -<p>But now indeed our trouble was at hand. For toward -the end of my sixteenth year, our dear foster-mother died, -and whether it was that she had made no will, or that the -will had been stolen or lost, certain it was that no will -could be found. It was commonly said, in the household, -that a will had been made and deposited with one Tertullus, -a banker of Iconium, but that he had destroyed the -will, being persuaded by Nicander of Tyana, the heir-at-law, -and the two witnesses being both dead. Diosdotus -the high-priest of Zeus affirmed that Ammiane had deposited -a will with him fourteen years ago in the presence -of two witnesses, immediately after the death of her husband, -but that she had received it back in the presence of -the same witnesses, two years afterwards, and had deposited -no other will in its place. Whatever the truth -may have been, when Nicander arrived on the second day -from Tyana, there was none to dispute his claim; so, -though he was known by all to be hateful to Ammiane -and had not set foot on her threshold for fifteen years, he -now took upon himself to give orders for the funeral and -to dispose all things according to his pleasure. Hereupon -arose a great wailing and lamentation among the household, -that is to say all that were old enough to know what -it was to be a slave. For many of them had looked to be -made free by Ammiane’s will; and to some she had in -express terms promised freedom: and others, who had<span class="pagenum" id="Page_13">13</span> -not been long with us, knowing the kindness of their mistress, -expected that they should not be sold, or that after -four or five years of service they should be made free. -For so much as this was customary with all the wealthy -townspeople of Lystra, those at least that had large possessions -in land and many household slaves; and how -much more might have been expected from one who had -been publicly praised as the “mother of the city!” But -now all these hopes were dashed to the ground; and all -were at the mercy of a new master, of whom we knew -nothing by hearsay except that he hated our dear mistress, -and from our own knowledge we had begun to suspect -that he was greedy, cruel, violent and tyrannous.</p> - -<p>For a few hours Chrestus and I remained weeping bitterly -in the room where we were wont to sit with Zeno; but when -Nicander entered and, in answer to his question why we -wept, we made answer that we were weeping for our -mother, he reviled us as beggarly brats, slaves seeking to -escape from our condition; and spurning us from the -chamber bade us be gone at once to the slaves’ apartments. -Going thither we found all faces full of sorrow; -yet none so sorrowful as not to be able to spare some little -further sorrow for our case; all pointing to us and exclaiming -at our ill fortune because yesterday we had been free -and heirs to great possessions, but now we were slaves -and a second time motherless.</p> - -<p>I suppose that our cruel master foresaw that some of -the friends of Ammiane would, in all likelihood, interfere in -our behalf, if not by appeal to the courts of law, at all events -by offering to purchase us from him; for he gave command<span class="pagenum" id="Page_14">14</span> -that on that very day, immediately after the performance -of the funeral rites, we should be sent to his estate at -Tyana. A miserable procession was that, wherein Chrestus -and I walked for the last time together, following our dear -Ammiane to the grave! The whole household filled the -air with lamentations, for themselves even more than for -their mistress, so that there was little need of the hired -mourners.</p> - -<p>But when all was over, and the funeral line moved back -homeward, Chrestus and I for a short space turned quietly -aside and betook ourselves to a new-made tomb cut in the -side of one of the hills that look down upon the city; and -there we sat down and wept and poured forth all our sorrows -in one another’s arms, beseeching the gods to have -mercy upon us. For we began to see that we could expect -no pity from Nicander, and that he would not hesitate -to sell us and to part us asunder if he could thereby -make more profit from us; and our hearts swelled to bursting -at the thought that we, who had never been divided, -should now perchance be parted, each to live lonely and -desolate to our life’s end. As we wept, we looked down -upon our dear home. The fields beneath us had been the -fields of Ammiane; we could call by name the sheep and -goats that were leaping and bleating in the valley at our -feet; the temples in which we had worshipped, the shining -roofs of the houses of many well-known friends—all reminded -us of past happy days, happy most of all because -we had enjoyed them together. At last we rose up to go -down to our new life of slavery. But because our minds -misgave us that we should be parted on the morrow, we<span class="pagenum" id="Page_15">15</span> -determined to take our last farewell there alone, and not in -the presence of Nicander, nor before the eyes of the household -slaves. And Chrestus said that we should interchange -some token, whereby we might recognize each -other in days to come, if ever the gods should bring us -together again. So we took from off our necks the charms -which we had always worn from our infancy, and I received -from Chrestus his seal with the inscription TRUST ME, -and he mine with the words I LOVE THEE. Then we bade -one another farewell, no longer able to constrain ourselves, -but with piercing cries falling each on the other’s neck and -weeping and calling on Ammiane to help us because the -gods helped us not; and then, drying our tears, without -another word we went down into Lystra. Here Nicander, -rating us for our delay, gave command that we should be -at once placed on separate camels and set out for Tyana.</p> - - -<h3 id="i_6">§ 6. OF THE DEATH OF CHRESTUS.</h3> - -<p>On the third day after we were come to Tyana, being -summoned to the presence of Nicander, we found with him -certain of Ammiane’s household slaves, and by the side of -our master a smooth-faced Greek from Delos who seemed -to be inspecting and appraising the slaves; who, looking -at my scar, laughed and said that he should not need to -ask Nicander to name a price for me; but he praised the -beauty of Chrestus and caused him to be stripped and to -walk up and down the room, and to sing and to go through -the steps of two or three dancing-measures; and finally he<span class="pagenum" id="Page_16">16</span> -declared with an oath that he was more beautiful than -Nireus, and that he would buy him at Nicander’s price. -When we heard this, we both of us fell down at the feet of -Nicander and of the slave-dealer, beseeching them in the -name of their parents and their brothers also, if they had -any, that at least they would not part us, but that the -Greek might buy us both; and at the same time I told the -slave-dealer that I could read and write Greek easily and -rapidly, so that I might fetch a good price as an amanuensis -and even the rest of the slaves of Ammiane fell on -their faces before our master and joined in our petition.</p> - -<p>But Nicander angrily spurned us, and the Greek said to -Chrestus that he must go to Rome where he would fetch -ten times as much as a paltry amanuensis or grammarian -because he was as lovely as Ganymede and sure to please -some great nobleman or perchance the Emperor himself; -but added he, “Your brother is of no worth to me, for I -deal in none but pretty boys; and therefore, my beautiful -one, thou must needs make ready to be my companion at -once, for I should be by this time well on the road to Tarsus.” -Hereat Chrestus arose and following the Greek, his -master, he would have gone forth without a word more, -from the chamber. Nicander, scoffing at his misery, called -him back to say farewell to me, “for,” said he, “it may be -some time before you see your brother again.” But Chrestus -remained silent; only, as he went out at the door, he -turned round to me and held up the little token round his -neck. But that silence was better than many words, and -the memory of it abides with me unto this day.</p> - -<p>So long as Chrestus was in the chamber I restrained<span class="pagenum" id="Page_17">17</span> -myself for his sake lest I should break his heart with my -weeping and passion; but when he was gone forth I again -attempted to bend Nicander with prayers and entreaties. -But finding all in vain, I leaped up from the ground in -fury, and invoked curses upon him, threatening that I -would slay him if ever I found occasion. At the word he -clapped his hands and calling in the slaves of his household, -“Take this young rebel,” he said, “to the upper -quarries, and put him to hard labor with the lowest class, -till the brat understand his condition, and learn to be a -slave and submit himself to his betters.” So while Chrestus -was being carried away to Tarsus, I was dragged to the -quarries, which were in a wild place, void for miles round -of all human habitation, about twenty miles north of -Tyana. In these quarries there labored a large gang of -slaves, with scant food and scanter clothing, forced to work -in chains under the burning sun all day, and at night -locked up like sheep in a foul den under ground; and if -any died, little heed was taken of it, for it was cheaper to -buy new slaves than to treat the old slaves well. But I -doubt not that Nicander, who had good reasons for wishing -to be rid of my brother and me, did what he did wittingly -and with forethought, supposing that I should soon -have succumbed to the hardships of the place and the life, -and that the quarries should have been my grave and his -deliverance.</p> - -<p>On the morrow I began my labors amid a new sort of -companions, creatures to all outward appearance resembling -apes and dogs rather than human beings, some -stamped and branded on their foreheads with T for<span class="pagenum" id="Page_18">18</span> -“thief,” or M for “murderer”; others having their backs -discolored with the weals of the lash or torn and bleeding -with the marks of fresh punishment; others with collars -round their necks, or clogs and fetters shackling their -legs and feet; others laboring beast-like under a kind of -fork or yoke; all were chained in some fashion, and all -had one side of the head shorn, so that they might be -recognized at once if they should break away and escape -any distance. Speech was not allowed among us; and as -we toiled on from sunrise to sunset amid the heated rocks, -the only sounds that could be heard (beside the clinking -of the tools upon the stone) were the threats and curses of -the overseers and the crack of the whip followed by the -scream of some stricken slave. All the more leisure was -there for thought of Chrestus, whose fate was infinitely -worse than mine, because he was to go to Rome and there -to be sold for his beauty; and I knew well the saying of -the philosopher that “What is counted impurity in the -free-born must be counted a necessity in slaves.” Thinking -on these things I felt such an agony that neither the -heat nor the parching thirst could be compared with it; -and even the first feeling of the slave-whip upon my -shoulders, though it maddened me for the moment, could -not drive out the thought of Chrestus. But hatred and -thirst for revenge and distrust of the gods began to blend -themselves with my love of my brother; and whereas at -first I had prayed to Ephesian Artemis to preserve him, -now I began to doubt whether prayers availed anything.</p> - -<p>I had been scarce a week in the ergastulum when, as -we came forth in the morning to be marshalled and num<span class="pagenum" id="Page_19">19</span>bered, -according to our wont, before going to our several -places in the quarries, I heard the voice of Hermas behind -me giving some message to Syrus our overseer. But -when I leaped forward to embrace him, he spoke roughly to -me, calling me a fool and a rebel, and saying that he would -have no speech with me till I had submitted myself to the -worthy Nicander. I shrank back quickly to my place, -feeling myself friendless indeed now that Hermas had -turned against me. By this time we were on our way -from the ergastulum to the quarries, and I with the rest in -my place in the rear. But when the crack of Syrus’s -whip showed that he was at some distance in the front of -the long column, I heard my name called in a low voice -and Hermas was by my side. He told me in few words -that he had accompanied the slave-dealer to Tarsus, but -that on the way Chrestus, either slipping or casting himself -down in a narrow and precipitous part of the road, -had fallen down a high cliff and had been taken up sorely -gashed and wounded, and within two or three hours afterwards -he had died. In my heart I knew that Hermas -spoke the truth, but I refused to believe his tale, saying -that he was in league with Nicander to deceive me; else, -why had not he brought some token? But the old man -with tears in his eyes, declared that he would have brought -me the charm that hung round my brother’s neck, but one -of the slaves had stolen it; however, in his last moments -Chrestus had written some message on his tablets for me; -and so saying he produced the tablets which I knew to be -indeed my brother’s. Now all my hopes fell, and I knew -that I was alone in the world; yet could I neither speak<span class="pagenum" id="Page_20">20</span> -nor weep but walked on without a sign; but the old man -looking anxiously in my face bade me trust in him, and -seeing Syrus approach, he pressed my hand and departed. -For almost all that day the overseer—perchance because -he suspected something amiss, having caught sight of Hermas -stealing away—would not depart from my neighborhood -but kept his eyes so fixed on me that I dared not -stop my work for an instant to pluck the tablets from my -bosom where I had thrust them; and what I did I knew -not, but I could neither think, nor weep, nor do anything -but toil on, like some machine. But toward sun-down, a -little before we were marshalled that we might go down -into the ergastulum, seizing my occasion I plucked out the -tablets and upon the first leaf of them I found traced in -faint characters, as if by a feeble hand, the words on the -token which I had given him, I LOVE THEE; and when -I read them, the tears delayed no longer.</p> - - -<h3 id="i_7">§ 7. OF MY LIFE IN THE ERGASTULUM.</h3> - -<p>If it was a marvel that my body held out against the -hardships of the quarries, it was much more marvellous -that my soul perished not. Nor do I speak now merely of -the words and deeds of darkness wrought by the slavish -herd in their underground den, from which the grace of the -Lord preserved me; but I speak of the trust in any divine -governance of the world which seemed at this time to be in -danger to be utterly extinguished, or even to be replaced -by a belief in evil. For not only was I becoming day by<span class="pagenum" id="Page_21">21</span> -day more like a brute beast in mind and soul as well as in -body, listening with less horror to the obscene jests and -tales of my companions and learning to take all evil as -matter of course and to expect no good in the world; but -also I began to think that, if there were gods indeed, they -could not be such as the Epicureans would have us believe, -“idle gods that take no thought for mortals,” but -they must be bad gods to have made, and to endure, so -bad a world.</p> - -<p>Now I knew that Ammiane had believed in witches and -necromancers and the like; yea, and even Zeno our tutor, -though he were a philosopher and of the Stoic sect, had -freely confessed that he himself would be unwilling to be -persecuted with the charms and incantations of witches. -As often therefore as my companions turning from their -obscenities and filthy tales, began to tell of witchcraft -(which they were wont to do more especially after earthquakes, -when they were under some influence of fear) -and stories about Empousæ and blood-sucking monsters, -and the raising of spectres and the drawing out of the -hearts of living men, at such times I would give an eager -ear to all their sayings; and although Zeno had taught me -to believe that these superstitions of the common people -were no better than old wives’ fables, yet now I began to -incline to the opinion that these stories were true. And -in my present condition the gods of darkness, such as -Hecate and Gorgo and the like, seemed to have more substance -and real power than the greater gods Zeus and -Poseidon, who were worshipped in processions by noble -priests in fine raiment with perfumes and flowers and<span class="pagenum" id="Page_22">22</span> -offerings of fat victims, but did nothing for their worshippers. -When therefore I heard how one witch had drawn -forth oracles from a little babe whose throat she had cut -and enslaved its spirit; and how another had obtained -vengeance over her enemies by means of the marrow of a -child whom she had buried up to the midst in the ground -and then left to starve in sight of abundance of food; and -others had caused their enemies to pine away by making -waxen images to be pierced with needles or melted at slow -fires, and the like; then came the thought of Nicander in -my mind, thus caused to waste away and to live without a -heart and suddenly to drop down dead, and I prayed that -I too might learn these mysteries.</p> - -<p>One evening more especially I call to mind, when we -had been driven earlier than usual to our dungeon because -of a great storm and earthquake, and all the earth seemed -in a flux—the crags from the hillsides falling on this side -and on that, and whole cliffs swaying to right and left as -if we were on sea and not on solid earth—and nine or ten -of my companions had been already crushed by the rocks -or by the falling in of the sides of the quarries. When we -were thrust into our dungeon, sitting in darkness, we could -still feel the ground moving beneath us and ever and anon -such rockings and rumblings as made the more timid cry -out that some gulf would open and swallow us up alive, -others, that the sides and roof were falling in upon us. -But, of a sudden, amidst the din and tumult of so many -voices, a few weeping, but the most part shouting and yelling -and blaspheming and cursing the gods, we heard one -of the slaves speaking out clearly above all the rest and<span class="pagenum" id="Page_23">23</span> -commanding silence. His name was Nannias, a Colchian -by birth; and he bade us desist from our fears and take -heart, “for,” said he, “I myself have brought about this -storm and earthquake, and as I hope, we shall soon learn -that our master has miserably perished in it.”</p> - -<p>Then all held their peace and listened to the Colchian, -who continued thus: “From my earliest years I was -instructed by an old witch (who bought me as a babe) in -all the arts of magic; and from her I learned how to raise -the winds and how to lull them, and how to make away -with a man though he be miles distant, in such wise that -none may know the causer of the mischief. From my -infancy I have ever taken a delight in all evil. For why -not? The cross has been the tomb to all my brothers, my -father and my grandfather; nor will I degenerate from my -ancestors. The world is against us; let us also be against -the world.” At this all shouted in assent; but the Colchian -impatiently continued, “My master in Laodicea I -destroyed by placing bones and blood, and nails from a -cross, together with certain herbs which I will not now -mention, beneath the floor of his bedchamber, so that he -wasted away and died in less than a month to the astonishment -of the physician. And what was best and sweetest -of all, I caused the suspicion of the deed to fall on the -overseer of the slaves, a tyrannical wretch like Syrus, who -was condemned to the wild beasts on the charge of having -made away with our master by slow poisons.” Hereat all -shouted and applauded even louder than before; and -then though the earth still rocked and groaned beneath us, -and the sides of the ergastulum swayed in and out more<span class="pagenum" id="Page_24">24</span> -violently than ever, yet every one sat silent in the darkness -waiting to hear what project the Colchian might have in -hand so as to take vengeance on Nicander.</p> - -<p>While we all held our breath he cried aloud on Hecate -the goddess of darkness and hater of light, who delighteth -in blood, to come and seize Nicander, at the same time -appealing to other horrible-sounding and unknown gods, -and invoking on Nicander the most direful curses. When -he ceased, behold, up from the ground (as it seemed) there -came a thin voice, not loud but very piercing and such as -made my very flesh to creep, saying, “I come, O master, -I come, I come.” Hereat we all leaped to our feet and -some shrieked aloud that the demon was upon them, and -then all rushed this way and that, and many fell in a heap -wallowing together on the floor, and such a hubbub as if -hell itself were let loose; and methought if the uproar had -continued but a few moments longer, many of us would -have been mad; but at the instant the guard came in -with one bearing a lamp, and nothing could anywhere -be seen; and they smote on all sides with their whips till -the clamor had well nigh abated; and then they went out -leaving us in the darkness as before.</p> - -<p>Now during all these many years I had had few or -no thoughts of Him in whose name Xanthias had been -healed; but on this same evening of the earthquake, while -I was musing whether there were gods or no, it came into -my mind that besides invoking Hecate and Gorgo and the -rest, it might be wise to offer up prayers to the God of the -strange prophet whom I remembered in my childhood, -that He also might join in destroying Nicander. But<span class="pagenum" id="Page_25">25</span> -blessed be the Lord, He hindered me from thus blaspheming -His Holy Name; for whether it was that I remembered -that the prophet had said that this God was a God of -mercy and would be as a Father to me, or whether it was -the memory of the pure and holy face of the prophet which -seemed not to agree with my impure and unholy prayers, -certain it is that the Lord closed my lips and restrained -my tongue that I should not take His name in vain. But -when all the rest were at last asleep I lay a long while -awake and musing upon the words “the Lord be unto -thee as a Father” and wondering what manner of god -this “Lord” might be.</p> - - -<h3 id="i_8">§ 8. HOW I WAS SOLD TO PHILEMON OF COLOSSÆ.</h3> - -<p>Not more than three or four days had passed since the -prophecy of the Colchian, and it was the 8th month or -thereabouts from the time of my first being brought to the -quarries, when behold, one morning, coming out of the -ergastulum to our work according to custom, we found, in -the place of the usual overseers, a band of soldiers; and -instead of being drafted off to our several stations in the -quarries, we were caused to march in one column through -Tyana. As we passed through the town, we heard the -reason of our journey. Nicander was dead. However -he had not perished, as the Colchian had prophesied, in -the earthquake; but having committed an outrage on the -wife of one of his slaves, he had been mortally wounded -by the man in a fit of passion. Yet had he lived long<span class="pagenum" id="Page_26">26</span> -enough to revenge himself by causing the whole of his -household to be put to death, three hundred in all, -including those who had been of the household of Ammiane, -among whom perished our faithful Hermas, and -our old nurse Trophime. On the morrow he died, and the -heir, entering on the estate, had ordered all the slaves that -were in the quarries to be sent to Tarsus and there sold. -So brutal had I become and so hard of heart during my -stay in the ergastulum, that even the news of the death of -Hermas and Trophime did not greatly move me, and the -pain of it was not so great as the pleasure I took in hearing -of the death of Nicander.</p> - -<p>When we were come to Tarsus and set up on the slave-platform, -and there caused to leap and dance and carry -weights and to proclaim aloud what arts and accomplishments -we knew, I felt little shame, but only some faint -desire to know who would be my master, and at the same -time a rebellious hatred against gods and men, as being -all alike unjust, and a determination to be avenged on -mankind. At this time my knowledge of letters and my -skill in transcribing stood me in good stead. For when -one of the slave-dealers had seen me give proof of my -skill upon tablets, he bought me at a higher price than the -rest, and after taking me to the baths and using medicaments -to remove or lessen the marks of my stripes, he -clothed me decently, and placed me with a Greek teacher -to increase my skill in letters; and after two or three -months thus spent in Tarsus, I was sold to one Philemon, -whose step-son Archippus had been studying rhetoric in -the schools. My new master was a wealthy citizen of<span class="pagenum" id="Page_27">27</span> -Colossæ and a man of learning, devoted at that time to -Greek literature, and he had come to Tarsus to take note -of his son’s progress in the schools there and to conduct -him home; and by reason of a growing infirmity of sight -he desired to buy some slave who could read Greek with -understanding and take short notes of such things as he -dictated. So he bought me for four minæ, and I accompanied -him to Colossæ.</p> - -<p>I was now in my eighteenth year, being the last year -of the emperor Claudius; but though young I was not -so pliant or supple of nature as might have been expected -from a youth. For I was, as it were, old and stiffened -with suffering; and however the kind Philemon might -shew me favor and allowance, yet would my mind still -harp on this, that, if I had my rights, I should be free, -and whosoever was my master, possessed me unjustly. -Moreover, the terror of my recent life in the quarries -never forsook me; and each night I said to myself, “I -am pampered and made a plaything to-day, but I may be -cast into the ergastulum to-morrow.” This bitterness of -distrust spoiled all the pleasures with which the good -Philemon would have gladdened my new life at Colossæ; -and indeed my present freedom from oppression and my -very leisure, giving me increased occasions for brooding -over my loneliness, made me more morose than ever. -Sometimes when I looked at the little token which my -brother had given me and bethought myself of the token -that I had interchanged with him, I would declare that I -had not only bestowed on my poor Chrestus the legend I -LOVE THEE, but at the same time I had parted with<span class="pagenum" id="Page_28">28</span> -my very faculty of love—so barren and dry of all affection -did my heart now seem—and as for the other legend -TRUST ME, I would inveigh against it as idle and -deceiving. For whom had I on earth to trust? My -parents, who had forsaken me? Or Chrestus or Hermas -or Trophime, who were now but dust and ashes? But if -I looked elsewhere, to the gods in heaven above, or to the -gods beneath the earth, behold, I saw none save beings -that either rejoiced in evil or at least had not power to -destroy evil; which therefore were either too bad or too -weak to claim trust from men.</p> - -<p>But herein is thy hand manifest, O Lord Jesus; for -through the loss of earthly love and trust thou wast -leading me to thyself, the fountain of all goodness, O -thou whom to love is to trust, and to trust is to love, -and in the loving and trusting of whom is Life Eternal. -Blessed art thou, who dost free the oppressed and guide -the wanderer! Blessed art thou, Lord of all Love, who -didst take from me unto thyself the earthly love of my -dear brother that thereby thou mightest guide me to a -better and higher Love, even to thyself, in whom, long -afterwards, I found my brother once again.</p> - - -<p class="center small">THE END OF THE FIRST BOOK.</p> - -<hr class="chap" /> - -<p><span class="pagenum" id="Page_29">29</span></p> - - - - -<div class="chapter"> -<h2 id="THE_SECOND_BOOK">THE SECOND BOOK.</h2> -</div> - -<h3 id="ii_1">§ 1. HOW I RETURNED TO THE WORSHIP OF FALSE GODS.</h3> - -<p>Perceiving that my mind was under some trouble or -disturbance, my master often turned the discourse to -matters of morals and philosophy, and especially to the -belief in the gods and the divine government of the -world; and I told him plainly that I had no such belief, -for that the world seemed to me governed by chance, or -by fate, or by evil gods, but in no case by good gods, -seeing that ill-doing prevailed in the world. Upon this -Philemon, being grieved because of my unbelief, asked -me whether I had had much discourse with his friend -Artemidorus, the Epicurean, on these matters. When -I said no, not much, but that my unbelief arose from -my own experience of things, because I had seemed to -discern more proof of the power of evil than of good, -he bade me take comfort; for he would in due course -emancipate me, and meantime I should be to him as a -friend. After this he advised me to study the books of -Plato and of Chrysippus, if perchance I might thus frame -myself to a better mind. But when I urged (which -indeed was not my own argument but I had heard it -lately from Artemidorus) that the stories concerning<span class="pagenum" id="Page_30">30</span> -the gods were full of all manner of myths, and fables -containing portents, and metamorphoses, such as no sane -man could believe, to this he replied that the whole -world was full of no less wonders, if a man rightly -considered it; for that summer should follow spring, -and autumn summer, that storm should follow calm, -and calm storm, and that the whole world should be so -orderly and evenly governed as it was, this, he said, was -a far greater wonder than the metamorphoses of which -the poets speak. In particular he pointed out the -wonderful things past all common course of nature, -which were to be seen in that very neighborhood of -Colossæ and Laodicea; and taking me with him up and -down the valley of the river, called Lycus, which flows -through that region, he shewed me how the water is -there changed into stone of a dazzling brightness, so -that the hills are in many parts covered with the -appearance of snow, and cataracts abound of the same -substance, and how other mountains vomit forth smoke -and fire, and others have wells and springs bubbling -upward hot from the earth. Again on another day he -brought me to a certain pool sacred to the goddess -Cybele, and bade me mark how sheep and goats and -cattle, driven into this pool, straightway fell down and -perished, but the priests of Cybele, entering into the -same waters, stood upright and unhurt in the presence of -many spectators; and upon this he asked me what more -proof was wanting of the power of the goddess to -protect her votaries? When I could make no reply, he -affirmed that all these wonders were placed at hand<span class="pagenum" id="Page_31">31</span> -to convince them that disbelieved in the gods; for if -we were forced to believe in these wonders, being as -they were before our eyes, why should we be so loth -to believe other wonders that our eyes had not seen?</p> - -<p>In course of time the words of Philemon and still more -his kind deeds and the kindness of his wife Apphia, had -power to quench that rancorous spirit which had inflamed -my heart. Other friends also, both at Colossæ and in -Hierapolis, moved me in the same direction, I mean -towards a belief in the gods. Among these was the good -Epictetus (a slave like myself and at that time a very -young man) concerning whom I shall have much to say -hereafter; and a certain Nicostratus of Laodicea, full of -zeal for learning, but devout and liberal, and of a gracious -nature. Nor must I forget Heracleas, a great reader of -the works of the ancient poets as well as of the philosophers, -who had studied for some time in Alexandria. -These three, being of the acquaintance of Philemon, -treated me with exceeding courtesy, seeking my society -and willingly conversing with me; and I soon perceived -that almost all the rest of our acquaintance though in no -respect given to superstitions, nevertheless agreed in -believing that the world was governed by good and divine -powers.</p> - - -<h3 id="ii_2">§ 2. HOW SOME OF PHILEMON’S FRIENDS AVOWED A -BELIEF IN ONE GOD.</h3> - -<p>I soon found that, although the philosophers whom I -have mentioned above, believed in gods, yet their belief<span class="pagenum" id="Page_32">32</span> -differed much from that of the common people; for the -latter believe in many gods, but the former inclined to -acknowledge one god under many names. It was at a -symposium, during a public festival in honor of Artemis, -that I first heard this opinion broached by Nicostratus -who said that “there was in reality but one Power, however -He may manifest Himself to mortals by many different -shapes and names in several lands and nations, -speaking also through different prophets, a Delphic -woman in Pytho, a Thesprotian man in Dodona, a -Libyan in the Temple of Ammon, an Ionian in Claros, -a Lycian in Xanthias, and a Bœotian in Ismenus.” I -looked that he should have been reproved and put to -silence by my master; but Philemon said nothing except -that this doctrine was not fit to be taught in that shape to -the common people; and the rest seemed to assent to -Nicostratus. Heracleas, in particular, said that “though -the number of gods and demons, or demoniacal essences, -be far more than the 30,000 whereof Hesiod makes mention, -yet the mighty King of all this multitude, seated on -his stable throne as if He were Law, imparts unto the obedient -that health and safety which He contains in Himself.” -To me also, in our private and familiar discourse, -the young Epictetus would always speak, not of many, but -of One, who guides all things and to whose will we must -conform ourselves. As for idols and statues of the gods—of -which I had always been wont at Lystra to speak as -being themselves gods, so that I could scarce think of the -gods apart from them—Nicostratus said openly at this -same feast, that it was no marvel if the immortal powers<span class="pagenum" id="Page_33">33</span> -preferred to inhabit beautiful shapes of gold and stone -and ivory; which nevertheless were of course to be distinguished -from the gods themselves, as being but the -integuments of the divine senses; but Heracleas went -yet further (and Epictetus with him) saying that one -should no more accost an image than a house (instead -of the householder); and that images were not needful -but only helpful for the forgetful souls of men.</p> - -<p>When Heracleas avowed his belief in the myths and -metamorphoses and fables about the gods I said to him, -“Why, O Heracleas, are there no metamorphoses in our -days?” “Because,” replied he, “men have degenerated -from their progenitors of ancient date. Therefore it is no -marvel that the gods refuse to perform such wonders as of -old for mankind upon earth. But in the former days the -pious were naturally changed from men into gods, and -these are even now honored, such as Aristaeus, Heracles, -Amphiaraus, Asclepius, and the like. Having regard to -these facts, any one may reasonably be persuaded that -Lycaon was changed into a wolf, Procne into a swallow, -and Niobe into a stone. At present, however, now that -vice has spread itself through every part of the earth, the -divine nature is no longer produced out of the human, or, -in other words, men are no longer made gods but only -dignified with the title thereof through excess of flattery, -as some among us call the emperors gods even while they -yet live.” To this Nicostratus assented, but added that<span class="pagenum" id="Page_34">34</span> -“the lies of the multitude are sometimes to blame, pouring -contempt upon undoubted facts in the attempt to -adorn and exaggerate them, as for example, asserting not -only that Niobe was changed into a stone, which is true, -but also that Niobe on Sipylus still weeps, which is not -true.” More passed between them; but this I discerned -clearly that both they and many others, while acknowledging -one god under many names, agreed with Philemon -(and not with Artemidorus the Epicurean) in believing -without doubt the myths and fables about the gods.</p> - - - -<h3 id="ii_3">§ 3. HOW NICOSTRATUS URGED THAT, WITHOUT THE BELIEF -IN THE GODS, THE LIFE OF MAN WOULD BE VOID -OF PLEASURE.</h3> - - -<p>It happened about this time that there was a great feast -in honor of Artemis, and the customary processions and -dances, and games also and chariot-races and plays -exhibited in the theatre. Being sick at this time and -not able to go abroad, Philemon besought Nicostratus to -take me with him to the theatre, and to show me the -pomps and shows of the festival, which far exceeded anything -that I had ever seen in our little town of Lystra. So -on the morning of the festival, early before sunrise, I went -to the house of Nicostratus; who had no sooner saluted -me than he began at once, after his manner, to take occasion -of the festival to commend, in a long discourse, the -belief in the immortal gods. “For seest thou not,” said -he, “how to all men, poor as well as rich, slaves as -well as masters, the festivals of the gods bring round -brightness and gladness?” Methinks he noted that my -countenance was altered when he spoke of “slaves,” for -he hesitated and was silent for a moment; but anon, col<span class="pagenum" id="Page_35">35</span>lecting -himself, he continued cheerfully thus: “When I -speak of slaves, I mean not such as thou art, being -already half emancipated and rather thy master’s friend -than his servant; but I mean rather the poor wretches -toiling in chains or grinding at the mill, to all of whom -the festival brings relief and some gleam of joy. For five -days ago, before the feast began, sawest thou not how -even at the approach of the holiday all was astir within -the city, yea and without too; food and wine and fruits -and oxen and sheep for sacrifice being brought in from -the country; old garments purified and freshly decked -out, new ones bought or borrowed from friends; the -statues of the gods taken down and carefully cleansed -and polished till they glitter.” At this point he was interrupted -by a slave who had been waiting to tell him that it -was time to go forth to the temple. Descending to the -court-yard we found all the household awaiting us, clothed -in their best attire, the little children bearing frankincense -in their hands and the victims adorned for sacrifice. Regarding -them all with a glad countenance and saluting -many of them by name, Nicostratus bade me remember -that at this same moment every householder in Colossæ, -however austere or miserly by nature, was constrained by -the observance of the gods to go forth in like manner to -offer sacrifice. “And now,” continued he in an unbroken -discourse,<span class="pagenum" id="Page_36">36</span> “we shall all go to the great temple. Prayers -will be offered up; none but words of good omen will be -uttered; no sound of quarrel or abuse or even of ribald -mirth will be heard in the whole of the vast assemblage. -After this, some offer sacrifice; the rest stand by as spectators. -Then begins the feasting, some feasting in the -temples, others at home where you and I will make merry -together. And as for the rest of the day and the days -following, thou shalt see how pleasantly they will pass. -Yet all this is but a copy of that which happens at every -festival in every city where the gods are rightly reverenced. -For during the feasting, the whole city resounds with singing, -some chanting hymns in honor of the god, others odes -and songs, serious or merry, according to each one’s pleasure. -I omit to speak of the processions and shows, all -full of beauty and delight, but not more beautiful here -than in a thousand other cities of Asia and Europe.”</p> - -<p>Here he broke off, to salute some of his acquaintance. -“Hail, Charicles! and you, too, Charidemus! I rejoice -to see you in the city, and forget not that to-morrow you -are bespoke to dine with me.” Then turning again to -me, “Note, I pray you,” said he,<span class="pagenum" id="Page_37">37</span> “how all the people, -both citizens and country-folk, are knit together in concord -on such days as these. For there is scarce one citizen -in Colossæ but has invited some stranger or some -acquaintance from the country to partake of his good -cheer. Amid the drinking old friendships are drawn -closer, new friendships are begun. After dinner some -show strangers about the city; others sit down in the -market-place and talk pleasantly together. Throughout -the day no law courts are open, no execution is allowed, -no debtor need fear arrest, no slave dreads the lash; all -quarrel, all strife receives at least a cessation, which sometimes -brings about a permanent peace. In the evening -the feasting begins again, and all sit down to sup; so -many are the torches that the whole city is filled with -light; each street resounds with the flutes and the joyful -songs of the revellers. Austere sobriety is laid aside for -once, and to drink a little to excess in honor of the gods is -esteemed no great disgrace. Thus for three days the -feast continues; and when it is over we part with vows of -friendship, in peace and good will, praying that we may -live long enough to see such another feast come round -again. Now,” concluded Nicostratus, “take away the -gods from out of the world and what cause remains why -men should thus meet and rejoice together? For where -there are no gods, there are none to be thanked, and -therefore no thanksgiving; but thankfulness is the salt of -life. Whosoever therefore takes away the gods from the -life of man takes away the prime cause of human joy, -and must be esteemed the enemy of all mankind.”</p> - -<p>I felt in my inmost mind that a keen and subtle disputant, -such as Artemidorus, might have had much to urge -against these arguments of Nicostratus; yet at that time -many things joined together to incline me to accept his -reasonings. For having been now nearly a year at Colossæ -I had received on all sides such tokens of good will, -and I may almost say of affection, as had already well nigh -won me out of my first condition of distrust; and although -it were not according to reason to argue that whatsoever -things are pleasant must needs be also true, yet did it -appear beyond doubt that life without the gods would be -full of dullness and gloom, all men being everywhere -wholly given up to cares and self-searchings. And I -reasoned thus with myself,<span class="pagenum" id="Page_38">38</span> “If indeed there be gods, -then it were wrong not to acknowledge them; but if there -be no gods, why even then it seems happier to believe -that gods exist, and, in that case, how can ‘no gods’ deem -belief in gods to be a sin?” So for my part, being at -that time recovered from my melancholy, and young, and -in good health, and taking pleasure in the pride of life -and the pleasure of the flesh, I concluded to take the -happier side and to believe that there were gods ruling -the world to good ends.</p> - - - -<h3 id="ii_4">§ 4. HOW PHILEMON, FALLING SICK, INCLINED TO -SUPERSTITION.</h3> - - -<p>About this time Philemon falling sick, turned to a -melancholy, and becoming wholly changed from his former -disposition, gave himself up to all manner of superstitions. -Resorting in vain to all the physicians of the -place, he was led at first to try charms and amulets, -and then to consult soothsayers and astrologers and the -priests of strange gods; and thus, little by little, partly -by the burden of his disease enfeebling his understanding, -and partly by reason of the company which he now frequented, -he became daily more timorous and superstitious. -He offered sacrifice almost every day, and anxiously -awaited the report as to the entrails; he resorted often to -the priests of all kinds of gods more especially Isis, Serapis, -and Sabazius, and sometimes he would invite them to -his own house, so that our house became a kind of temple -in Colossæ; he purified himself many times a day both -with the lustral waters and with other strange purifica<span class="pagenum" id="Page_39">39</span>tions; -he would wear naught but linen, and abstained from -many kinds of flesh, and in the end from all flesh; if he -saw a sacred stone he would fall down on his knees before -it and anoint it with oil. Nay, once, during this melancholy -fit of his, when we had set out after much preparation -upon a journey to Ephesus, the sight of a weasel—though -we were now fully a mile past the city gate—made -him turn back and give up the journey altogether. At -last, when no remedies and no charms availed anything, -supposing himself to be under the special displeasure of -some unknown god, he took to his bed and could not be -persuaded to leave it.</p> - -<p>My master having been about a month in this case, -growing daily weaker, there came to him one Oneirocritus -of Ephesus (the same to whom he himself had been -intending to journey) who also himself had been sick of -some disease insomuch that the physicians had despaired -of him; but he was now quite recovered. This man coming -into Philemon’s chamber questioned him concerning -his condition and symptoms, and the sacrifices he had -offered, and the gods he had propitiated. Then he spoke -concerning himself and his own deliverance, how after he -had been sick nearly twenty years, he had been healed by -Asclepius at the famous temple in Pergamus; and he -very earnestly exhorted Philemon to go thither with all -speed. At the same time he described the wonders -wrought by the god on those that believed in him, and -the punishment he had inflicted on the impious and unbelieving. -Upon this Artemidorus the Epicurean—whom, -because of his exact knowledge of medicine and his skil<span class="pagenum" id="Page_40">40</span>fulness -in noting symptoms, Philemon would never exclude -from his bed-chamber, even in his most superstitious -moods—once more recommended Philemon to try the -baths of the neighboring city of Hierapolis, saying that it -was not wise to despise remedies merely because they -were near and easy and familiar. “For this disease,” -said he, “arises from no anger of the gods or any such -matter, but from some disorder of the liver which may -not improbably be removed by the hot baths of Hierapolis.” -“But if the liver be disordered,” replied Oneirocritus, -“truth compels me to speak of the virtues of a certain -sacred well in the precincts of the temple at Pergamus -availing for the healing not of one disease, but of all; for -great multitudes of the blind, washing therein, have -obtained their sight; others have recovered from lameness; -others from asthma and pleurisy; nay, to some even -the mere drawing of the water with their own hands, (it -being so prescribed by the god) has restored soundness -and health.”</p> - -<p>Then others of the companions of Oneirocritus added -other stories all tending to the honor of Asclepius; some -indeed possible and deserving of attention, but others -absurd and fit only to move laughter; how, for example, -a sculptor in Pergamus had been punished with immediate -disease for making a statue of the god with inferior marble, -but having atoned for his fault by making a second -statue of fit material, he straightway recovered; also how -a fighting-cock, wounded in one leg, chancing to take part -in the procession of song in honor of the god, extended -his leg, no longer wounded but whole, and hopping onwards<span class="pagenum" id="Page_41">41</span> -crowed in harmony with the songs of the choir; and lastly -how a certain rich Epicurean having had a dream in the -temple of the god, forthwith obeying the heavenly vision, -burned the books of Epicurus, and having made a paste -of their ashes applied a poultice to his stomach and thus -was perfectly healed. This last story seemed to touch -Artemidorus (because of the contempt, as I suppose, -which it cast upon the doctrine of his master Epicurus) -and he was on the point of making some rejoinder, when -Oneirocritus, like one inspired with divine enthusiasm, -broke out into a long and passionate discourse concerning -the benefits that he himself had received from the god -Asclepius: “For seventeen years,” he said,<span class="pagenum" id="Page_42">42</span> “I had kept -my bed through disease, and for many more years I had -been ailing and infirm, troubled with the falling sickness; -yet such hath been the favor of the god toward me, manifested -by continual tokens of his presence during my sickness -as well as at my recovery, that I would not exchange -my state for all the health and strength of Heracles. For -I am one of those who have been blessed, not once only -but many times, with a new life, and who, for this cause, -esteem sickness a blessing. Many a time, half awake, -half asleep, have I found myself not indeed seeing the -god but conscious of his presence, my eyes full of tears, my -hair erect, and a savor of divine odor in my nostrils. Thus -have I received the most helpful manifestations. It was -thus that the god revealed to me that I must go forth from -Apamea, the day before the great earthquake; it was thus, -half in a dream half in a vision, that he also showed me -how Philoumene the daughter of my foster-mother had -devoted her life for mine; and behold on the eighth day -she died and I recovered from my disease. Moreover at -one time the god appeared to me in no dream but in a -vision, having three heads, and his body wreathed in -flames; and at another time not Asclepius only but -Athene herself also appeared to me and held converse with -me. A sweet odor exhaled from the ægis of the goddess -and she bore the shape of the statue of Phidias. My -nurse and two other friends, who happened to be sitting -by my couch, stared and were astonished, and at first they -deemed me to be beside myself; but presently they also -understood the discourse and were aware of the divine -presence.”</p> - -<p>While Oneirocritus was saying these words, his eyes -kindled and his voice trembled, and he seemed ready to -weep for joy and gratefulness; and there was not one -present except the Epicurean who was not somewhat -moved to sympathy. But after a pause Artemidorus -praised the priests of Asclepius, saying that it was well -known that they were wise physicians and prescribed wise -remedies, but that their cures might well be believed to be -according to nature. To which Oneirocritus replied with -exceeding vehemence:<span class="pagenum" id="Page_43">43</span> “Nay, but let any one consider -how strange and past all natural invention, yea, how contrary -oftentimes to all the rules of art are the prescriptions -of the god, some being bidden to swallow gypsum, others -hemlock, others to strip naked and to bathe in cold water, -(and these so weak and puling that their own physician -durst not prescribe to them to bathe even in warm water) -and assuredly, when all this is considered and the great -multitude of them that are healed, beholding the sides of -the temple all covered with the votive tablets of them that -have given thanks for their recovery, surely the veriest -atheist will cry out ‘Great is Asclepius, and holy is his -temple.’ Therefore, O most excellent Philemon, my counsel -is that you also, despising all other waters, whether -they be of Cydnus, or Peneus, or Hierapolis should resort -to the sacred well in Pergamus; and, if you do this and -the god so will, you shall assuredly return healed of your -disease.”</p> - -<p>To this the greater part of those present gave assent. -Only Artemidorus, when mention was made of the votive -tablets of those that had recovered, whispered to me: -“But where, O Onesimus, are the votive tablets of those -that have not recovered? Or perchance the temple could -not find room for so many?” And when Oneirocritus had -departed, he did not conceal his judgment that of the -things that he had related, some were according to nature, -but others only the dreams and imaginations of one that -was scarce master of himself. But the rest were entirely -against the Epicurean and on the side of Oneirocritus. -And so I found it both then and afterwards in most places -whereof I had experience, not only in Asia but also in -Greece and Italy: those that believed in the gods were -many; and those that believed not were men of culture -and learning, but very few. And with the multitude -in some places to be an Epicurean or an Atheist (for -it was all one with the common people) was deemed -a crime sufficient to bring down the wrath of the gods in -shipwreck, famine, pestilence, or earthquake. The magis<span class="pagenum" id="Page_44">44</span>trates -also everywhere dissembled, even though they were -atheists; and they not only offered sacrifice and kept holidays, -but also of their own free will, and at their own cost, -they built and repaired temples, and set up statues to gods -in whom they disbelieved, esteeming this kind of dissimulation -to be a sort of piety. But as for myself at this time, -I was in a strait between two opinions; for on the one -hand I had begun to despise the excessive and unreasonable -superstitions of Philemon, but on the other hand while -I respected Artemidorus as an honorable man and a -seeker after truth, I shrank from his philosophy as void of -hope and happiness. So with my mind I inclined towards -Artemidorus, but with my heart not indeed towards Philemon -as he now was, but as he had been; and I believed -in the gods with my wishes, but I disbelieved in them with -my reason and understanding.</p> - - -<h3 id="ii_5">§ 5. HOW I ACCOMPANIED PHILEMON TO PERGAMUS.</h3> - -<p>On the morrow Artemidorus came again and would -have dissuaded Philemon from going to Pergamus, maintaining -more fully than before that he had spoken with -many to whom the god had revealed prescriptions and that -there was nothing divine in them: “for to some,” said -he,<span class="pagenum" id="Page_45">45</span> “being of a melancholy temperament the god prescribes -the hearing of odes, hymns and other music, or -sometimes even farces; to others riding on horses; to -others bathing in cold water; to others walking or leaping; -to others frequent rubbing and careful diet; thus the god -gives in each case wise and exact prescriptions such as a -skilful physician would use; but in all these, and the cures -at issue, there is nothing of the power of a god.” Philemon -listened patiently enough, but replied (not without sense as -it appeared to me) that if this were so, or were not so, in -either case one of two good results might be expected; for -if it were a god that prescribed, then he should receive -benefit from a god’s prescriptions, but if it were not a god, -but only the priests, even then he should have the prescriptions -of physicians so skilful that they obtained the -praises of Artemidorus and were esteemed by the multitude -to have the wisdom of a god. So it was settled that -to Pergamus we should go, and in the autumn of that -year we came thither. There was much in the place to -delight a youth such as I was then; first the town itself -fenced in on two sides by rushing streams and on the -north side by rocks scarcely to be scaled; also the stately -buildings and especially the library; and as I had the charge -of Philemon’s books I took pleasure in learning here the art -of preparing parchments and smoothing and adorning them; -for the place is very full of transcribers of books and the -banks of the river (which is called Selinus) are covered -with the shops of those who tan skins and prepare them -for the use of booksellers. Thus passed seven days, pleasantly -enough; and all this time I saw not Philemon, for he -spent almost every hour apart from his friends in the temple, -engaged in processions and purifications and the like.</p> - -<p>But on the eighth day he came to me with a cheerful -countenance saying that after he had thrice gone in the -sacred processions, and had daily heard solemn music and -been present at the thanksgivings of those who each day<span class="pagenum" id="Page_46">46</span> -had departed whole from the temple, a sweet sleep had -fallen upon him wherein he had seen a vision, namely, a -chasm round and not very large, about five or six cubits in -diameter, and himself on the point of going down into it, -and behold, one prevented him and went down in his stead. -When he recounted the vision to the priests, they bade him -be of good cheer, saying that the interpretation of the -dream was this, that he himself should not die nor go down -to Hades (which was signified by the round pit) but that -he should recover and some other should die in his place; -and for the rest they bade him bathe daily in cold water, -and walk often and hear cheerful music and abstain from -overmuch study. So we returned to Colossæ with lightened -hearts; and already Philemon began to shake off his -melancholy and to recover apace. But in the second -month after we were come back, Apphia fell sick and was -nigh unto death. And hereupon Philemon’s distemper -returned on him worse than before; and as his wife became -better, he became worse, insomuch that he began to despair -of his life. Then Oneirocritus of Ephesus came a second -time to visit him; and he, when he had heard the account of -Philemon’s vision, how he had seen a round chasm and one -descending into it, affirmed that the meaning of the god -was that Philemon should go to the cave of Trophonius -in Lebadea in Greece, where there is even such a chasm, -the same in shape and dimensions also, and men go down -to it to learn things to come, and this, he said, was without -doubt the intention of the vision; but the ministers of the -temple had interpreted it amiss. Now therefore nothing -would serve but we must needs go to Lebadea.</p> - -<p><span class="pagenum" id="Page_47">47</span></p> - - -<h3 id="ii_6">§ 6. HOW I WENT DOWN INTO THE CAVE OF TROPHONIUS.</h3> - -<p>As soon as the season of the year came round for a sea -voyage, we sailed across to Athens, and thence to Lebadea, -where we were to make ready for descending beneath -the earth. When the day approached, Philemon was -advised by some of his friends (and also by the ministers -of the god) not himself to go down, because of his age -and infirmities, lest the suddenness of some voice or -apparition in the darkness beneath the earth, should -affright him and drive him out of his wits or even slay -him outright. For although no one that had at any time -consulted the oracle had ever suffered anything fatal (save -only one Macedonian of the body-guard of Antigonus who -had descended for sacrilegious purpose, and in despite of -the sacred ministers, with intent to seek for hid treasure, -and he had been cast forth dead by some other passage -and not by the way he went down) yet did all, whether -strangers or natives, look upon the descent as a matter of -some peril not to be lightly taken in hand. So when I -perceived that Philemon desired me to go down in his -place but would not urge nor so much as ask me, lest I -should think myself enforced to consent, I willingly adventured -to descend.</p> - -<p>But I found it was no such short and simple matter as -I had supposed. For on presenting my petition to the -priests I was caused to wait many days, first of all in a -kind of House of Purification, which was dedicated to -Good Fortune, and during all these days I offered up sev<span class="pagenum" id="Page_48">48</span>eral -sacrifices, not only to Trophonius, and to his children, -but also to Apollo and to Cronus, and to Zeus the King, -and to Hera the Driver of Chariots, and to Demeter -called Europa; and even when all these sacrifices had -been inspected by the priests and pronounced propitious, -yet my good fortune must needs still depend upon one last -sacrifice of all. This was to be a ram offered on the last -night, whose blood was caused to flow into a trench while -invocation was made to Agamedes; which, if it had been -unpropitious, would have made all the other sacrifices of -no effect, and all my master’s money and my pains would -have been spent for naught. Although I was in no humor -for scoffing at that time, yet on that last evening, while I -awaited the report concerning the entrails, I could not but -marvel that any god should desire mortals to approach -him by paths so costly and so tedious. For had I been a -poor man, I had long ago spent all and more than all my -substance in the sacrifices which I had offered, and the -purifications I had undergone, and the fees I had paid to -the ministers of the god. During the period of purification -I had abstained from warm baths, and had bathed -only in the cold waters of the stream called Hercyna; but -on the last night of all, I was bathed with a special solemnity -in the same stream by two priests called Hermæ. -Then I was made to drink of two fountains flowing forth, -one on either hand, whereof the former was called the -fountain of Forgetfulness, the other the fountain of Remembrance. -All this was done, they told me, that I -might forget the past and remember the future and in particular -the response of the god. Last of all they took out<span class="pagenum" id="Page_49">49</span> -of a veil a certain very ancient image of the god, said to -have been wrought by Dædalus; and on this they bade me -look very reverently and intently even till my eyes were -weary. This done, I was clad in a white linen tunic, -curiously girt round with garlands, and led towards the -cavern.</p> - -<p>This was a pit, round at the top, but inside in shape not -so much like a cylinder as rather a cone whereof the summit -has been cut off; for the base was somewhat larger -than the opening, the circumference at the top being about -a score of cubits, and the depth, as I should judge, fifteen -cubits; but of the circumference at the bottom I cannot -speak exactly. The way to go down into the pit was by a -ladder. Before I went down the priest told me that when -I had touched the bottom I was to feel about for two small -round holes in the side, a handbreadth or so from the bottom -and near the foot of the ladder, each large enough to -hold the foot and the lower part of the leg. Laying myself -on my back I was to place my feet in these two holes, -“and thereon,” said the priest, “though the openings be -never so small, yet through these will the god draw inwards -the whole of your body, as with the irresistible force of -some whirlpool, and then in an inner recess, if he be so -pleased, he will hold converse with you either by voice or -by apparition, or perchance by both. But be of good -cheer, bearing in mind that, except that sacrilegious Macedonian -of whom I spoke to you, there was never any one -yet that was harmed by the god.”</p> - -<p>When I lay down, and the lights above had been taken -away, my mind was all astir, not dizzy nor faint, nor dis<span class="pagenum" id="Page_50">50</span>posed -to torpor, but more active than my wont, tossing a -multitude of thoughts to this side and that, neither believing -nor disbelieving in the god. Then it came into -my thoughts that Artemidorus had explained the wondrous -pool of Cybele, fatal to cattle, by saying that some kind -of creeping vapors adhered to the surface of the water, -and he bade me take note at Lebadea, whether any kind -of vapor could be seen or felt in the pit. So I drew a -long breath or two but could neither feel aught nor taste -aught, save only that my mind seemed still busier than -before, tossing and retossing thoughts without end. Next, -falling on a different course of thinking, I considered with -myself whether perchance I was playing a sacrilegious -part in thus coming into the midst of the god’s mysteries -in order to spy them out and reveal them to Artemidorus; -and I resolved that I would submit myself to the god and -think only of the image of Dædalus, even as the priest -had bidden me. Now all this takes indeed some time to -set down, but to think the thoughts needed scarce a -moment, and countless other fancies and imaginations -and resolutions passed through my mind; but the last -determination of all was that I would rebel against the -god and not suffer myself to be drawn through the -crevices; and scarce had I conceived this rebellious fancy, -when lo, my chest began to heave and my heart to beat -more and more violently, and I felt the throbbing of the -veins in my temples; and then whether my body was -indeed carried into an inner recess, or whether my spirit -alone was carried, being separated from the body, or whatever -else happened, I know not for certain; but there was<span class="pagenum" id="Page_51">51</span> -as it were the clapping-to of a great door shut with a loud -jar, parting me off from all things, and then a singing in -mine ears, and a bright light that grew brighter, and then -methought I lay as it were living, and yet beyond life, and -not able to move hand or foot, yet able to think and hear; -and there was a voice from the depths of the cave in the -Bœotian dialect “Philemon must go first”; and presently -I felt myself drawn upwards and heard the voices of the -priests saying that “the man will soon come to himself,” -and behold I was being carried to a throne called the -throne of Recollection; whereon they placed me and -straightway questioned me concerning the things that I -had seen or heard while I was still staring and groping -about me like one distraught. When I had made reply -according to my ability, they wrote down my words on a -tablet and gave me back to my friends who led me away, -being still unable to guide myself and ignorant both of -myself and them. But not many minutes had passed -before I recovered my mind; and then a spirit of lightness -and mirth possessed me, insomuch that I laughed -loud and long and this without cause, and could not -restrain myself from laughing; but when I was ashamed -thereat and even Philemon was fain to rebuke me, one of -the priests that stood by, said that there was no cause -either for my shame or for his rebuke, for laughter after -this fashion was ever wont to seize those with whom -Trophonius had held converse.</p> - -<p><span class="pagenum" id="Page_52">52</span></p> - - -<h3 id="ii_7">§ 7. HOW ARTEMIDORUS SPOKE AGAINST THE BELIEF -IN GODS.</h3> - - -<p>That I had received a vision none doubted; but concerning -the meaning of the vision there was much dispute. -For the priests of Trophonius (though it was not their -special duty to interpret the visions vouchsafed by the -god, but only to prepare the way for them by introducing -those that desired to consult the god) interpreted the -words of the voice and the shutting of the gates as meaning -evil for my master, namely, that he should enter Hades -first, and that the gates should then be shut, so that I -should not follow him till afterwards. But I thought, and -so did some others, friends of my master that were with -us, that the meaning rather was, that Philemon should -enter into happiness first, but that I should be shut out; -and even now methinks that was the truer interpretation; -for Philemon indeed entered first into the Kingdom of -Light, and I followed after. Notwithstanding at this time, -between these two interpretations, we knew not what to -think; and my master returned to Colossæ even more -melancholy than before. Artemidorus said, scoffing, that -we had a goodly time with the gods, only that they were -slow of speech or fond of circuits; for Oneirocritus had -sent us to Asclepius, and behold, that god had given us a -dream but not the interpretation of the dream; and afterwards -we had gone to Trophonius, and he had given us a -vision, and an oracle in broad Bœotian to be the interpretation -of the dream; and now nothing remained but we -should go to Delphi to obtain some oracle that might<span class="pagenum" id="Page_53">53</span> -serve as the interpretation of the dream; or last of all, if -the son of Zeus should answer, like the rest, doubtfully -and darkly, then must we go to Zeus himself in Dodona -that the Father might enlighten for us whatever the Son -might have left too obscure. I was not greatly moved by -the gibes of Artemidorus; for the vision that I had seen, -or seemed to have seen, weighed with me more than his -mockery; nor did I then believe the word of the Epicurean, -who constantly affirmed that the fit which had -befallen me had arisen from the vapor of the cave, aided -by the trickery of the priests and the force of imagination. -But another scruple (so the Lord willed it) troubled me -much more, coming into my mind again and again; I -mean that all these rites and ceremonies, purifications, -sacrifices, and the like were only possible for the rich, not -for the poor; wherefore the religion that required these -things was for the few and for the free-born and not for -the many, and the miserable and the oppressed.</p> - -<p>Yet can I not deny that Artemidorus also had a great -share in loosening me by degrees from the worship of false -gods. For as Philemon grew more and more melancholy, -and I may almost say morose, he shunned all company -and mine with the rest, and so left Artemidorus and myself -to hold discourse together. At such times, when our -speech naturally fell on the metamorphosis (for we could -not call it otherwise) of my master, Artemidorus would -speak at great length concerning the miseries of religion, -and how great evils it had wrought on mankind, leading -them to wicked sacrifices, and orgies, and to self-torturings -and agonies of soul, and all to no purpose; and how<span class="pagenum" id="Page_54">54</span> -much more beautiful it was to believe that all the universe -is bound together by one fixed and unchangeable order -which gives life and decay to all things according to law. -And oftentimes he quoted to me the verses of the Latin -poet Lucretius, praising those who with a discerning eye -can look upon all apparent wonders in heaven and -earth, perceiving that there is a cause of each. When I -alleged on the other side such wonders as Philemon had -spoken of, as being abundant in our own land—the burning -mountains, hot wells, fatal vapors, and rivers and -cataracts that changed into stone,—concerning all these -he had causes and explanations to set forth, as also concerning -the thunder and the lightning and many other -supernatural things; and when he perceived that some of -his explanations convinced me, then he would always add -that there was no place left for the gods in the Universe, -but that when men had learnt entirely to give up all -thought of gods and Elysium and Tartarus, and had -attained to seek and expect happiness in naught save a -life of virtue upon earth, then all things would go well -with us on earth, or at least much better than at present.</p> - -<p>Now as for the immortality of the soul and the life -beyond the grave, to these things I adhered, mainly because -I loved to think of Chrestus as still existing; and -as touching the existence of a god also, Artemidorus himself -could not make it clear to me how the beginnings of -the world came to pass without some Mind; so that as to -these matters, though I was somewhat moved by him, I -was not greatly shaken. But as for the myths and fables -of the wondrous deeds and transformations of the gods he<span class="pagenum" id="Page_55">55</span> -quite overthrew all my faith in any such things; urging -that the order of the world testified against them, and that -our often experience of the invention and refutation of -like marvels showed that they were necessary for the -vacant truth-contemning minds of the multitude, but -none the less false and to be discarded by the seekers -after truth.</p> - -<p>Even to this day do I call to mind the time and place -of that particular discourse of Artemidorus which most -moved me. We were walking near the city of Hierapolis -(which lies close upon Colossæ) amid the hills covered -with the snow-like marble made out of water, whereof I -wrote above, and I had taken him to see some of the -vaporous springs which Philemon had shown me, inferring -from such wonders the existence of the gods. Then Artemidorus -spoke his mind to me freely, after his cynical -manner, concerning these and other so called metamorphoses -and miracles. For after he had with very great -clearness and not a little cogency of words and reasons -set forth his theory concerning the marble cataracts, finding -me obstinate against his conclusion that all things are -according to order and that all the stories of the metamorphoses -are false, he suddenly changed his humor and said -mirthfully,<span class="pagenum" id="Page_56">56</span> “But come now, most devout of mankind, lest -perchance I should seem to you unfair, pressing unduly -the argument on the one side but neglecting what might -be said on the other side, see, I will take the part of Socrates -and will maintain the truth of the ancient stories. -At Philemon’s supper last night, you heard how stoutly -the pious Nicostratus supported our most excellent host -in affirming that it was possible that the loving Halcyone -was translated into the sea-bird of that name, which is -said ever to mourn for her husband. Now mark how far -inferior is the devout Nicostratus to the more devout Artemidorus.” -Then, adjusting his cloak and speaking in a -pompous fashion with a sonorous voice after the manner -of some philosophers of our acquaintance, “Alas,” he -said,<span class="pagenum" id="Page_57">57</span> “blind creatures that we mortals are! Alas, purblind -judges of the possible and impossible! For we, deluded -ones, pronounce according to the ignorant and dull abilities -of faithless men. And therefore many things, in -themselves easy, seem to us difficult, and many things in -themselves attainable seem to us not to be attained. And -this befalls us sometimes through our inexperience, sometimes -through the infancy of our minds. For, as compared -with the First Cause of all, every man, be he never -so old, is but a child; and human life, when compared -with eternity, is but a childhood’s span. Who therefore -shall decide what is likely? For which, think you is the -harder or the more unlikely? To raise a stillness out of a -blustering tempest, and to spread a cloudless sky over the -whole of Europe and of Asia, or to change the shape of -one woman into the form of a bird? We see even children -every day shape distinct forms and figures from wax -and clay. Then certainly God, who is too excellent in -greatness and wisdom to be brought into comparison with -the wisest of human beings, can effect more wonderful -actions than these which are easy and familiar. Nature, -we see, finding in a comb of wax a shapeless worm without -legs or feathers, bestows on it wings and feet, and -enamelling it with great diversity of fair colors produceth -a bee, the wise artificer of divine honey! Seeing therefore -this marvellous transformation, why doubt we of thy -lesser wonder, O Halcyone, most dutiful of birds? Nay, -but from henceforth I will not cease to scoff at the folly of -poor puny mortals, who can neither comprehend great -matters nor small, but doubt of most things, even of those -which concern ourselves, and yet dare to deny the power -of the immortal gods to transform halcyons or aught else. -And for my part, even as the fame of the fable hath been -conveyed to me from my ancestors, so will I extol the -praise of thy songs, O thou bird of mourning, conveying -it to my children and to their posterity after them; nor -will I cease to repeat the story of thy virtuous love for -thy husband, thy constancy and thy patience, to my wives -Xantippe and Myrto.”</p> - -<p>Then, putting aside all mirth, “Do you not see, my -dear Onesimus,” said he,<span class="pagenum" id="Page_58">58</span> “that, upon such reasoning as -this, any impostor can palm off any portent upon the credulity -of mankind. Nay, so eagerly does the multitude -seek after portents that they will oftentimes refuse to pay -homage even to the truth, unless it come accompanied -with portents: and indeed such is the nature of our Phrygians -in this region (and the Paphlagonians are no better) -that if a juggler will but play his tricks before them, taking -with him a player on the flute or tambourine or cymbals, -straightway they will gape upon him as on a messenger -from heaven, and believe as he instructs and do as he -commands. But it is not the part of a philosopher, my -dear friend, to accept falsehoods through laziness, or credulity, -or enthusiasm, but rather to esteem sobriety and -incredulity to be the very sinews of the soul, remembering -the words of him who said, ‘I love Socrates well and -Plato well, but Truth best of all.’ And surely, if there be -a god indeed, as you and your philosophers will have it, -and this god a good god, then to such a god that man -must be pleasing who most honors truth; but the man -who serves falsehood must be unpleasing, whether folly or -knavery be the cause of such a servitude.”</p> - -<p>His words moved me not a little; for I seemed forced -at least to this conclusion that whether there were an -Elysium or not, whether gods or no gods, in any case -truth must needs be better than falsehood; and when he -spoke of falsehood as a “servitude” his words galled me -all the more because I was a slave; and I confessed in -my heart that I had been acting slavishly in resolving to -believe what was pleasant, merely because it was pleasant, -and without much regard to the truth of it. So I vowed -within myself that howsoever Philemon might enforce my -limbs to his service, he should not constrain my mind to -this or that opinion contrary to what I believed to be the -truth; for though my body might be the body of a slave, -in my mind and thoughts I would be free.</p> - - - -<h3 id="ii_8">§ 8. HOW I JOURNEYED WITH PHILEMON TO ANTIOCH -IN SYRIA.</h3> - - -<p>Now began my old fit of doubt and trouble and moroseness -to return upon me. I had long misliked the excessive -and, as it seemed to me, pusillanimous superstition of<span class="pagenum" id="Page_59">59</span> -Philemon; and the more because, although he spared no -pains nor cost in resorting to oracles and practising new -superstitions, he had not yet bethought himself of his -promise that he would emancipate me. Lately also he -had built for himself a tomb at a very great expense, saying -that it was unreasonable to prepare for oneself a -sumptuous house wherein we should spend threescore -years at the most, and yet to take no thought of that other -abode wherein a man needs spend all his time hereafter -for many years. But while he made this so costly and -careful provision for his bones, he made none for his -family nor for his slaves; for it was known that he had -some months since destroyed his former will and he had -not as yet made another; so that both I and all the rest -of the household were in danger to be sold to we knew -not what master, if anything evil should suddenly befall -Philemon. Yet when Artemidorus urged him to the -making of a will, he resented it as if it were done upon -some expectation of his death. For at times, in his melancholy, -he came to such a point of suspicion as to imagine -that all men, even his household, were set against him and -wished to murder him. So I began to rebel once more -against the worship of the gods, partly (as before) because -it seemed to be a religion for the rich and not for the poor, -but partly also because it seemed possible to be religious -and yet to be swallowed up with thoughts of self, having -no regard unto others. Notwithstanding I gave not up as -yet all belief in divine things; but I became a seeker -after some religion which should afford redemption not -for the few but for the many.</p> - -<p><span class="pagenum" id="Page_60">60</span></p> - -<p>Now it chanced that one Eriopolus, a wool-merchant of -Antioch in Syria, coming to Colossæ about this time to -buy wool, and finding Philemon well-nigh despaired of, -spoke to him concerning a certain sect of the Jews who, -said he, were marvellously skilled in exorcising evil spirits -and in the healing of certain diseases, adding, however, -that not all the Jews possessed this power, but only those -who worshipped a certain Chrestus or Christus, in whose -name they adjured the demons. Then another, a dyer -from Ephesus, confirmed his report, saying that the Jews -which worship not this Christus, persecute the others, -calling them “magicians;” and, said he, “not many -weeks ago, at Ephesus, when some of the Jews which -worship not Christus, had assayed to drive out evil spirits -in this name, the man that was possessed leaped upon -them, and overcame them, and drove them away grievously -wounded.” “By what name, then,” asked my -master, “are these Jewish magicians known?” “At -first,” replied Eriopolus, “they were called Nazarenes or -Galileans, but, of late, they go by the name of Christians -(so at least the common people call them), and there are -certain of them scattered up and down in several cities of -Asia, and one of more than common note among them, -Paulus by name, is at this time tarrying at Ephesus. -But for the most part they congregate now in Antioch, -although, as I have heard, the root and origin of the -sect is at Jerusalem, the chief city of Judæa.”</p> - -<p>Hearing this my master determined to journey to Antioch -to make inquiry of this new sect; and Artemidorus -also himself now encouraged him in his purpose, judging<span class="pagenum" id="Page_61">61</span> -that anything was better than thus to remain at home -brooding over his ill-health and imagining evil. Apphia -also assented. So in the spring of that year (it was the -second year of the Emperor Nero, and I was at that time -in the twenty-first year of my age) we made ready for our -journey. Though I loved to see new sights and faces, -after the manner of youth, I was nevertheless loth to go -on so superstitious an errand; and besides, I despised the -Jews, so far as I knew them, as being a gain-loving people, -full of pernicious superstitions, and so inhospitable as not -even to eat with strangers. However, I would not willingly -have suffered Philemon in his melancholy to go -alone, even had I been his friend and not his slave. When -we were to set forth, Artemidorus bade me write to him, -as often as I had occasion, concerning the Jews at Antioch, -and especially concerning this new sect; “for,” said -he, “to those who have taken their stand upon the hill of -Truth, it is sweet to look down upon the wanderings of -them that stray in error, wherefore I ever take pleasure in -the hearing of some new superstition or error among men.” -So I promised that I would send him letters as often as -messengers went to Asia from Philemon.</p> - -<p>Our journey was first by land to Ephesus through a -very fertile country; and thence by sea to Seleucia, a city -which lies at the mouth of the river Orontes, and it is as -it were the harbor of Antioch; which lies higher up the -river, about forty miles by reason of the wanderings of the -stream, but by the road distant no more than a score of -miles or less. If I admired the country between Colossæ -and Ephesus, the fruitfulness of the soil, the greatness of<span class="pagenum" id="Page_62">62</span> -the mountains, and the beauty of Ephesus itself and the -far-famed temple of Ephesian Artemis, much more did I -admire the city of Antioch, which is the third city of the -empire for greatness, coming next after Rome and Alexandria; -and it lies along the river Orontes, for the space of -four or five miles, stretching between the clear waters of -the river and the high mountain called Silpius, surrounded -by a wall not less than five and thirty cubits high and ten -cubits in thickness. Being very spacious and indeed -equal to three or four large cities in amplitude, it is divided -into four wards or demes; and it has royal streets, built by -kings desiring to do favor to the citizens of so goodly a -city, and called after the names of the sovereigns that built -them, namely, the street of Herod, the street of Seleucus, -and others. Through the midst there runs a broad street -adorned with four ranks of columns forming two covered -colonnades with a wide road between, and along the whole -street (which is more than thirty-six furlongs in length) -there are statues and busts beautifully wrought of white -marble. Greek names have been given to all the region -round about, such as Pieria, Peneus, Tempe, Castalia, -insomuch that to hear the names of the villages one -might fancy oneself in the haunts of the Muses; and not -two hours distant from the city there lies a fair large -garden or <em>paradise</em> (as the people in these parts call it) -Daphne by name, which the citizens of Antioch often -frequent, and it is full of all manner of flowers and goodly -trees and watered with a great abundance of streams, and -noted for the worship of Adonis. Such and so full of all -manner of delight was the place in which I now found<span class="pagenum" id="Page_63">63</span> -myself, a city no less populous than spacious (for it numbered -as many as five hundred thousand souls) and no less -full of mirth than of beauty; for the people of Antioch -are known throughout the world for their gayety. Here -therefore I laid aside the austerity of my recent thoughts, -and forgetting questions of religion and philosophy I disposed -myself to be merry with the multitude of those -who were making merry around me, so far at least as I -could be permitted to do so by the duty of constant -attendance on Philemon; and, if I had had my own -desire, I should never have set foot in any synagogue of -Jews or Christian.</p> - -<p>But blessed be thou, O Guide of the misguided, who -didst not suffer me for ever to stray in the paths of false -pleasure and in the ways which lead to delusion, but in -due course thou didst bring me to the door of thy fold; -and though I stumbled at the threshold, yet didst thou not -suffer me to fall for ever, but didst still uphold me and -step by step didst turn me back again to the pastures -of eternal peace.</p> - - -<p class="center small">THE END OF THE SECOND BOOK.</p> - -<hr class="chap" /> - -<p><span class="pagenum" id="Page_64">64</span></p> - - - - -<div class="chapter"> -<h2 id="THE_THIRD_BOOK">THE THIRD BOOK.</h2> -</div> - - -<h3 id="iii_1">§ 1. OF MY FIRST THOUGHTS CONCERNING THE -CHRISTIANS.</h3> - - -<p>I am now to describe how I first came to the knowledge -of the brethren in Antioch, though I attained not yet to -the truth. For I stumbled at questions of philosophy and -of tradition, and therefore I entered not into the fold of -Christ. But the main reason for my failure was (as I now -think), first, that I came not in faith, and secondly that I -came not to Christ and the teaching of Christ himself, but -rather to a sort of doubtful disputations about Christ, -which, whether a man believe or disbelieve in them, do -not contain the revelation of the Lord Jesus.</p> - -<p>Concerning this part of my life I am in a strait what to -set down and what to pass over. For if I should endeavor -to call to mind and repeat all the evil things that, in the -days of my ignorance, I said and thought about the Saints, -then I fear lest I should seem profane and almost blasphemous, -thus a second time reviling the Lord Jesus in speaking -evil of his church. But if on the other hand I gloss -over the truth, blanching and extenuating my error and -presumptuousness, then I seem to be dealing falsely and -hypocritically, making myself to be better than I was, -instead of magnifying the mercies of the Lord shown forth<span class="pagenum" id="Page_65">65</span> -upon one that was perverse and obstinate in error. In this -perplexity having chanced to light upon certain letters -which I sent at this time to Artemidorus by his request -(but he, long afterwards, not many days before his death, -delivered them to me and bade me keep them), these same -letters (which till of late I had altogether forgotten) it now -seems good to me to set down faithfully word for word, -neither altering nor extenuating anything. The first letter -shows how I was unwilling at the beginning to go into the -synagogue, and what slanders the common people falsely -reported about the brethren, which I in my folly supposed -at that time to be true. The next (after the reply of Artemidorus -rebuking me for my proneness to believe the -rumors of the common people) shows how I went for the -first time into the congregation of the faithful, and how -the Lord began even at that time to draw me towards -himself.</p> - - -<p> -“ONESIMUS TO ARTEMIDORUS, HEALTH.<br /> -</p> - -<p>“Concerning Antioch and all the pleasures of this -delightful city I wrote to you in my former letter; but -whereas you marvel because I have as yet written nothing -touching the Jews; you must know that up to this -time we have found no occasion to be present at their -worship. For we find that there is a greater discord than -we had supposed between this new sect of the Jews and -the rest, insomuch that the latter will scarce own the new -sect to be Jews, nor do they frequent the same temples -nor practice the same kind of worship. Hence it happens -that these new Jews, out of fear to be persecuted, do all<span class="pagenum" id="Page_66">66</span> -things in secret, having no public processions nor sacrifices, -and allowing none to see the statue of their god (if -indeed any of the Jews have any god at all) and celebrating -their mysteries in great privacy. However, all -the philosophers with whom I have spoken, as well as the -men of rank in the city (such as are among Philemon’s -acquaintance), agree that it is a vile and execrable superstition, -which would fain subvert all laws and all the -dignity and peace of the empire. It is also commonly -reported that none are admitted to their sacred rites -until they have committed some monstrous crime; so -that, whereas in other religions the priests of the several -mysteries say, ‘Let none approach but the pure,’ the -priests of this sect on the other hand say, ‘Whosoever -is a murderer, whoso a thief, whoso an adulterer, let him -draw near that he may be initiated; for all such does our -god invite.’ Likewise the common folk say that at their -sacred rites a most shameful sacrifice is made of a little -child, on whose flesh and blood these wretches feast as if -they were the choicest dainties, and also that brothers and -sisters among them commonly practice incest. But all -this I write, not of my own knowledge, but from the general -report, which notwithstanding comes from so many -different witnesses, that I cannot doubt but it is mainly -true. However, I will write no more concerning these -people till I have somewhat to say of my own seeing or -hearing. But for my part I could be well pleased if the -good Philemon would be persuaded not to seek further -into this superstition.</p> -<p><span class="pagenum" id="Page_67">67</span></p> -<p>“In my last letter I omitted, in so great a multitude of -new things, to make mention of a garden belonging to one -Onias, a citizen here, which contains not only many goodly -flowers, but also runlets and fountains of water quaintly -devised, and many apes and peacocks for show and for -amusement, and above all several parrots, of which one -has been so excellently trained to speak, that it surpasses -by far any starling or any other talking bird that I have -ever heard before; and the common people say it is possessed. -But even you would marvel to see with what -aptness and semblance of understanding it collects and -most seasonably utters the sayings of those around it, -reminding me not a little of the saying which I have often -heard from your lips that the reason of some inferior animals -borders upon the reason of man himself. Farewell.”</p> - - -<p> -“ARTEMIDORUS TO ONESIMUS, HEALTH.<br /> -</p> -<p><span class="pagenum" id="Page_68">68</span></p> -<p>“Whereas you write that you have resolved to make -no further mention of these innovating Jews until you find -out something of your own knowledge concerning them, -more weighty than such old wives’ fables as are reported -by the common rabble, by lazy philosophers, and by pompous -town-councillors, all of them indifferent to truth and -accuracy, so I beseech you for the future to carry out this -resolution; for, believe me, knowledge is not to be thus -cheaply and painlessly acquired without judgment and -labor. But I hope that before very long you may have -discovered something certain of this sect, no less worthy -of reporting than your experiences of the parrot of Onias.”</p> - - -<h3 id="iii_2">§ 2. OF THE DOCTRINE OF THE CHRISTIANS.</h3> - - - -<p>“ONESIMUS TO ARTEMIDORUS, HEALTH.</p> - -<p>“Having been now twice present in their temple or -synagogue I have much to say of these Christians.</p> - -<p>“It happened that, about ten days ago, the friend with -whom my master lodges, introduced to us a certain merchant -of Cyrene who had some slight acquaintance with -one Lucius, a man of Cyrene, and a notable teacher -among this sect. So by his means we were invited to be -present at their synagogue on a day when the uninitiated -are called together, as many as desire to make a trial of -the new religion or to learn the truth about it. When we -were all assembled to the number of four or five hundred, -there stood up one Simeon, surnamed Niger, who delivered -a speech by no means so foolish as I had thought likely, -and it was to this effect: There was but one God, he -said, who had made no distinctions of nations, as Greeks, -barbarians, Scythians and the rest, but all men of one -blood, intending them to be one brotherhood. This God -sent unto mankind signs and testimonies of his good will, -giving unto all nations the sun and moon and stars to be -for signs and seasons; moreover to the Jews he sent -special messengers, or prophets, to proclaim his will. -But when, notwithstanding all these testimonies, mankind -still disobeyed the divine will, it seemed good to the superior -god to send down to them no longer a prophet or -common messenger, but a son, as if the time had arrived -when they should no longer grope after God, but apprehend -the divine nature.</p> - -<p><span class="pagenum" id="Page_69">69</span></p> - -<p>“Then this Simeon went on to affirm that this son of -god had verily come into the world about threescore years -ago, during the reign of the Emperor Augustus, in the -shape of a man, one Jesus (called also the Nazarene, -because he was of the city of Nazareth in the north of -Palestine), who had proclaimed a Gospel or Good News, -namely, that God is the Father of men, not merely their -Maker, but their Father, loving all men as parents love -their children. Moreover the Son had manifested the -Father’s nature by many works, especially by healing the -souls of men, not only taking away sins, but also giving -unto his disciples the power to take away sins. In a word -the Son had done for the Father, if one might trust -Simeon, much the same deeds as Apollo is said to have -done in early times for Zeus, introducing into the world -purifications of the soul. Then also (quoting, as I was -told, from some of the ancient books of the Jews) Simeon -declared that this Jesus of Nazareth was the Redeemer of -whom those books had prophesied; for, said he, ‘to them -that sat in darkness Jesus hath shown forth the light of -truth, he hath opened the eyes of them that were blinded -by sin and ignorance and caused those whose souls were -maimed and were crippled with vice to walk straight in -the paths of virtue, and he hath raised up them that were -dead in sin.’</p> - -<p>“Now followed a marvellous paradox, or rather what -our friend Evagoras the rhetorician would call a <i lang="el">bathos</i>. -For it was actually confessed before us all by this same -Simeon that this son of god, who had wrought all these -marvellous works, was slain in the sixteenth year of the<span class="pagenum" id="Page_70">70</span> -Emperor Tiberius, and this, not in battle nor in a tumult, -but by command of the governor Pontius Pilatus, dying -the death of the vilest criminal, being actually crucified! -And, not content with this ignominy, they confess also -that he was most shamefully insulted and scourged before -his death, and that he was rescued neither from insult nor -from death by the superior god whom they call the Father. -But to compensate for all these disgraces, the speaker -affirmed in the first place that this death constituted some -kind of sacrifice or expiation, wherein this Christus played -at once the part of priest and victim, offering himself up -for the sins of the whole world (he having been no unwilling -sacrifice but having surrendered himself to death and -having indeed predicted his own death as a prophet); and -in the second place, as the crowning marvel of all, he -affirmed that the superior god had raised up the inferior, -that is the Son, after the latter had lain for several days -in the tomb, insomuch that, long after his death, he appeared -to many of his disciples, of whom some are still -living as witnesses.</p> - -<p>“‘Nursery tales’—replies my wise preceptor, nor do I -say otherwise. But what filled me with astonishment, -almost more than was fitting, was to note the gravity, -earnestness and sobriety and yet at the same time the -enthusiasm wherewith Simeon delivered himself, especially -when he bore witness to the rising again of Christus (for -by this name Jesus is commonly known among them); -speaking as if at that very moment he were standing in -the presence of him that was risen from the dead, and yet -enjoining chastity, truthfulness, honesty, and all other<span class="pagenum" id="Page_71">71</span> -virtue, with such a calmness that not a few of those -present, and Philemon among the rest, were well-nigh -carried away with the force of the man’s belief, and -themselves persuaded to believe the like. Nor could I -altogether marvel; for it was not possible to suppose that -the man was a knave or cheat; yet neither did he appear -to be a madman, and certainly he spake not as a fool.</p> - -<p>“But I omit too long the main matter for which Philemon -came hither, the healing of diseases. Concerning -this, Simeon said little; rather taking it for granted, as I -judged, than arguing of it or dwelling upon it at any -length. But he said that signs had been wrought both by -Christus and by his disciples, in the casting out of devils -and in the healing of sickness; and he appealed to some -of those present, as if they knew this of their own knowledge. -Afterwards I spoke with many of them on this -matter. Almost all told me that they knew others who -had been healed of divers diseases, and some few (not -more than three) affirmed that they themselves had been -healed of palsy, two of them by one Paulus, of whom I -made mention above, and the other by this same Simeon. -Of the rest whom they averred to have been healed, some -were said to have been healed by Paulus, others by one -Petrus, a man of great repute among them, others by this -Simeon and not a few by one Philippus, who is even now -(as they tell me) sojourning in Hierapolis. Of these sick -folk some have been wholly healed and immediately; -others partly and only by degrees; but for the most part -more completely and suddenly than any cures wrought by -Asclepius. The diseases are mostly palsies (which abound<span class="pagenum" id="Page_72">72</span> -here) and also fevers, and partial dumbness or lameness, -and the more severe kind of ophthalmia; but the most -common is that kind of insanity which by the common -people is termed ‘possession.’</p> - -<p>“Of this latter kind one instance I myself witnessed on -the very day on which I heard Simeon thus discourse; -and it was wrought by Simeon himself in the synagogue. -For after he had made an end of the first part of his discourse, -he began to call upon all the people to repent, -saying that the superior god whom he named the Father, -would speedily judge all the world in righteousness, punishing -the bad and rewarding the good, and in that day the -Son,—namely, that very Christus whom Pontius had crucified,—should -come again with great glory. Hereon one -cried out in the assembly after the manner of demented -people, saying, ‘Avaunt! Away! Away from me!’ adding -loud exclamations against the name of Jesus. Simeon -forthwith ceased from speaking, and looking very intently -on the man’s countenance caused him to be brought near, -and stretching out his hand as with authority in a loud -voice adjured I know not what evil spirit to go forth from -the man. The demented man immediately fell to the -ground as one dead; but Simeon took him by the hand, -and raised him up and restored him to his friends; and he -went forth from the building delivered from his disease.</p> - -<p>“The man happened to be the brother of our host’s door-keeper; -and his madness was confirmed to me by many -witnesses, as being of long continuance, yea, and I myself -had seen him in a pitiable plight, gibbering and gaping as -one mad in our court-yard a full month before; and our<span class="pagenum" id="Page_73">73</span> -host himself (who is no friend to the Christians) constantly -affirmed that he had been mad for the space of at least -fourteen years. Wherefore thus much is certain and not -to be denied, that a man who was demented for fourteen -years, up till the seventh day of this month, is now on the -fourteenth day of this month in his sound mind and to all -appearance likely to remain therein; and this has been -wrought by certain words uttered by this Simeon Niger. -Now if this effect proceeds from natural causes, as the great -Epicurus would doubtless assert, the causes (none the less) -seem worthy to be sought out and examined.</p> - -<p>“When the madman was led forth delivered from his disease, -I had much ado to prevent the worthy Philemon -from standing up publicly and praying that he also might -be initiated into the sacred rites of this new religion by -means of purification with water; which they practice not -many times, as with us, but once for all, and with more -than usual solemnity; and I suppose that Christus himself -instituted this purification; at all events no one is admitted -without it. But I besought the excellent man not to do so -rash a thing with such precipitate haste, and at least to -wait till he should have discovered whether those who are -initiated into the Christian rites, are also to submit themselves -to the whole of the law which the more ancient -religion of the Jews enjoins upon that nation. For the -time I succeeded and kept him from his purpose. But I -could wish that Archippus or Apphia were here present -with him, and I not alone. For I greatly fear that, if he -be so violently moved a second time, I may no longer be -able to restrain him. Concerning the second visit to the<span class="pagenum" id="Page_74">74</span> -synagogue, having many things to write, and the messenger -of Philemon being already on the point to depart, I -must defer what I would further say to another occasion.</p> - -<p>“One matter had almost slipped my memory; and it is -perhaps hardly worth setting down. Going this day to the -garden of Adonis I saw the youths and maidens passing in -procession through the golden gate of Daphne; and there -calling to my mind other processions such as I had seen -in my youth (but this far surpassed them all) I remembered -how I was wont as a child to make comparisons between a -certain Diosdotus, a priest of Zeus of a goodly presence -and lofty stature, and a certain unknown wandering priest -or juggler, mean of aspect, bald-headed and hook-nosed, -who in my presence had healed one that was lame and -known to have been lame for thirty years. This happened -when I was a mere child, scarcely (as I think) past my tenth -year; but to-day it came into my mind that both that wandering -priest and this Simeon—albeit differing greatly in -countenance and appearance, Simeon being tall and the -other short or inclining to shortness—nevertheless agreed -in this one point, that they spoke of things invisible not -only as if they saw them, but also in such wise as to make -others fancy that they saw them. And, if I err not, that -prophet also spoke, as did Simeon, concerning a certain -Son of God whom the superior God had sent into the -world. Wherefore I now conjecture that that same wandering -prophet belonged to no gods of the Greeks, but was, -even as this Simeon, a Jew, and one of this sect that -believes in Christus.</p> -<p><span class="pagenum" id="Page_75">75</span></p> -<p>“One other matter also I omitted to mention, that this -new religion makes no distinction between those of different -nations, nor between rich and poor, slaves and free; -for all that belong to the sect are esteemed citizens of one -nation, or rather, brothers of one family; and certainly I -noted in the synagogue that there were observed no distinctions -of wealth or rank; for whether a man were a -town-councillor or a water-carrier, it was all one; we all -sat together. Farewell.”</p> - - - -<h3 id="iii_3">§ 3. HOW ARTEMIDORUS QUESTIONED ME FURTHER CONCERNING -THE CHRISTIANS.</h3> - - -<p>“ARTARTEMIDORUS TO ONESIMUS, HEALTH.</p> - -<p>“Your letter was acceptable to me, my dear Onesimus, -because it contained no longer mere hearsay concerning -these Jews, but the things that you yourself had seen -and heard. Now you will do well to make inquiry more -particularly on the following points: 1st, Does this sect of -Jews, (or Christians if they are to be so called) possess -any sacred books? 2nd, As touching this son of the -Divine Being, of whom you speak, was he (according to -their saying) begotten by the superior god from some -human mother; or came he into the world as the child of -some divine mother? or in what other way? For I -assume, of course, that his followers do not believe him -to have been born of a human father. But if he was also -not born of a human mother, then what certainty is there -that he had human flesh and blood; and in that case, -how could he be subject to death? But perhaps they say -that he did not really die? In that case, however, he did<span class="pagenum" id="Page_76">76</span> -not really rise from the dead; so that both his death and -life would seem to have been a make-believe, the death a -not dying, and the life a not existing; yet it is not easy to -see why even an inferior god should come into the world -for the purpose of not existing; 3d, Touching the wonderful -works said to have been wrought by this Christus, were -they all acts of healing such as you describe? Or were -there not also some such tricks and portents as wizards -and enchanters and jugglers profess to perform, such as -the breathing of fire from the nostrils, and the changing -of earth into bread, and of water into blood, and the producing -of sudden banquets and then causing them to -vanish again, and the summoning up of apparitions, and -drawing down the moon from the sky, and other such -vulgar marvels? 4th, This rising again of Christus from -the grave, was it seen and attested by enemies as well as -by friends? And, if so, did the enemies turn to his side, -being convinced by the marvel? Or, if not by enemies, -was it at least seen (according to what the Christians -themselves affirm) by impartial witnesses? And did these, -by reason of what they saw, believe in him and follow -him? And after his rising from the grave, did he eat and -drink and bathe and lecture and sleep as before? Or, if -not, in what respects was his manner of life changed, and -in what guise did he appear, and moving with what -motion? Also if he was, as you say, executed like a slave -upon the cross, did his limbs manifest, to all that saw him, -the marks of his execution? Or did these scars appear to -some, but not to others? Lastly, forget not to inquire -(for this is of the greatest importance) whether any touched<span class="pagenum" id="Page_77">77</span> -him, and also how he came among his followers, after his -rising again; whether by opening the doors in the usual -way and ascending stairs, or whether the doors being shut, -he shewed himself in the midst of his friends. My fifth -and last question is, what laws has this leader laid down -for his followers? and on this point I would have you -inform me as fully and exactly as you can.</p> - -<p>“Because I have asked you so many questions, my dear -Onesimus, you will probably infer (and you will not be -wrong) that the subject attracts me and that I set much -value on your information: which indeed come to me all -the more seasonably because here, in this very neighborhood, -these Jews, or Christians, have been of late making -no small stir; especially at Ephesus, where that same -Paulus of whom you speak, has been these many months, -openly teaching the philosophy of your Christus, and his -lectures, (or as some say his portents) have drawn away -many pupils to hear him, who also have accepted that -purification by water which gives admission to this sect. -And from what I have heard I gather that their philosophy—for -religion it can scarce be called having no gods -except perchance one, nor scarce any rites or sacrifices, -nor any processions, nor feasts, nor holidays—after the -manner of the doctrine which is ever in the mouth of our -young friend Epictetus, deals mainly with the practice and -not much with the theories and speculations of life. For -many that were before noted for thieves or drunkards or -loose livers are reported to have been turned from their -swinish living by Paulus, so as to live lives wellnigh worthy -of philosophers. Moreover, strange to relate, this magician,<span class="pagenum" id="Page_78">78</span> -for so they call him, sets himself against all magic in -others; and many of his followers, turning from their so-called -magic arts, have brought their Ephesian charms and -their books of magic, yea, and even their lawful silver -shrines of Ephesian Artemis herself, to be burned or -melted down. So great indeed is the diminution of the -purchase of the shrines that by this time the silversmiths -begin to cry out; and I heard but yesterday that complaints -are coming in from the graziers who fatten the -victims for the temples, that their business is diminished -and like to slip away from them altogether if this new -superstition be not checked.</p> - -<p>“As to exorcism, you did not amiss to remind me that -attested cases of sudden healing are not to be put aside -merely because the illiterate multitude calls them by absurd -names and explains them by absurd causes; but perhaps -I also shall not do amiss to remind you (surrounded as -you are by all manner of superstitious and credulous -people) that every such case is assuredly to be explained, -if not by deceit and fraud, then by some moving of the -imagination (for imagination is a powerful causer of many -undreamed effects), or else by some other cause or causes -of which we may for the time be ignorant.</p> - -<p>“Take for example the following instance of one reported -to have been raised from the dead; which I myself -have with great expense of time and labor but recently -searched out and for the truth of which I can vouch. -About a month ago our friend Nicostratus came to me—in -that state of frenzy which, as you know, is customary with -him when he has anything to relate which he cannot him<span class="pagenum" id="Page_79">79</span>self -explain—saying that a nobleman in some part of -Phrygia or Cilicia had been raised from the dead after -being a month or more entombed, and that he had spoken -with a Laodicean, one who had either seen it done or at -least knew all the facts, and could attest their truth; but -Nicostratus himself knew no more about the matter, and, -as I found on questioning him, he proposed to inquire no -further about it, but to spread the rumor throughout all -Colossæ, just as he imparted it to me. With much ado I -obtained from him the name of the Laodicean (for the -futile creature had well-nigh forgotten even that), and on -the first occasion that offered itself I went to Laodicea to -see him. The story of the Laodicean was to this effect, -that the dead man had died of a fever, and had been -buried so long that the body must needs have become -corrupt: and behold, a magician came to the door of the -sepulchre and pronounced charms and incantations, and -straightway the door flew open and the dead man came -forth alive, wrapped in his grave-clothes; but what was -the name of the deceased, and who it was that raised him -up, and when and where it was done—concerning all these -points he neither knew anything, nor had he himself seen -it, nor heard anything from any eye-witness. Tracing the -matter backward I learned at last the name of the man -supposed to have been raised from the dead, no nobleman -at all, but an honest dyer of Hierapolis, Tatias by name, -and my informant told me that the said Tatias, though he -had indeed died from a fever, had not yet been buried at -the time when he was restored to life; he added the name -of the physician who had seen Tatias laid out for burial;<span class="pagenum" id="Page_80">80</span> -but who had raised him from the dead he did not know. -So to the physician I went; and here at last I gained -some glimpse of the truth. For I understood from him -that Tatias had not died of fever, but of a sudden flux -of blood to the head, such as is commonly called syncope. -Notwithstanding, the physician stoutly affirmed that Tatias -was really dead; not unnaturally, because his own credit -was else like to have been diminished, if he had suffered -one that was still living to be laid out for burial. Thence -going to Tatias himself—a man of sense and understanding -and in spite of his superstition, able to discern truth -from falsehood—I heard the whole story according to the -exact truth, and here it is, set down exactly from his lips.</p> - -<p>“It seems that he had been a pupil or hearer of one -Philippus, a Christian (who, as I take it, is the same -Philippus as he of whom you made mention in your last -letter to me), and having embraced this new religion, he -had been desirous for some days of receiving the purification -customary for the initiated; but some accident still -delaying it, he grew perturbed, lest it should be more than -accident, and lest the gods were against his being purified. -At last, on the appointed day, purposing to go with others -of the uninitiated to the pool where the rite was to take -place, he was suddenly called away to see his mother, who -being seized with a violent fever was said by the messenger -to be on the point of death. But finding her sickness -to be only slight, and no danger at all of death, he determined -to hasten with all speed to the mysteries, hoping -that he might after all not be too late, for the day was not -yet far spent. So coming at last into the place of assembly<span class="pagenum" id="Page_81">81</span> -in great heat and fatigue of body and still greater trepidation -of mind lest it should be all in vain, and he a second -time ‘disappointed of salvation’—for these were his very -words—in this condition of mind and body he was called -upon in the midst of a great multitude already assembled -to stand up on some kind of platform and there to make -profession of his new religion. So mounting up he adventured -to speak in due form; but behold some demon (to -use the man’s own words, for he spoke as one of the -ignorant) had wholly possessed him, depriving him of the -power of speech and causing all things to appear to turn -round before him; and anon he fell to the ground, and -was taken up for dead, and brought back to his own house, -and being given over by the physician as dead, he was -washed, laid out, and all things made ready for his entombment.</p> - -<p>“But during all this time, though the man was lying on -his back not able to move hand or foot, yet was he not -wholly dead. For though he could not so much as stir -an eyelid, yet was he aware, he says, of the presence and -words of the physician, and of the waiting of the women -and the mourners, and able to understand the speech of -those who stood around him; and a deep horror fell upon -him lest he should be carried out and entombed alive, and -die miserably before he had attained to salvation; ‘but,’ continued -he, ‘the more my horror grew upon me, the less -seemed my power to move, being bound fast by the fetters -of Satan.’ However he took some comfort because he -heard his friends say that they had sent for Philippus (who -was at that time absent from Hierapolis) to come and offer<span class="pagenum" id="Page_82">82</span> -up prayers. What followed I will now recount in the words -of Tatias himself. ‘When,’ said he, ‘the man of God -entered the chamber, I was at once aware of his presence, -all standing up to salute him, and I also desired to stand -up but could not; then I was aware that he drew nigh to -me, and I felt he looked on my face though I saw him not; -and he said aloud that it was not well that I should die -till I had made confession of my faith and been washed in -the living water; then the sound of the mourners ceased -and there was a deep silence, and I knew that he was -looking on me again, and a certainty began to possess me -that I should be delivered; and he spoke a second time -saying that he did not believe that I was dead, but that I -slept, and that it was the Lord’s will that I should be -awakened; and at the word he took me by the hand, and -I felt a thrill through my body, as if the bands of Satan -began to be loosened; and then calling me by name he -adjured me in the name of Jesus of Nazareth, who arose -from the dead, to rise up and walk. And straightway -strength seemed to flow into every part of my body, and -my limbs no longer refused to obey me, and I sat up and -spoke and magnified God.</p> - -<p>“My reason, dear Onesimus, for describing to you thus -fully this matter of Tatias, is two-fold; first, that you may -perceive that no truth is to be rejected or passed over; -secondly, that you may be encouraged to remember that -many things which at first seem false or fabulous, or else -contrary to nature, will, when sifted and examined, appear -to be neither false nor unnatural, but true and in accordance -with nature. Therefore I beseech you, as long as you<span class="pagenum" id="Page_83">83</span> -are in Syria, and in condition to find out anything new -about these Jews, search with all zeal; and trust not to -hearsay but test all things yourself as far as you may, -seeking the truth with a just sobriety and incredulity. -Spare not pains nor labor: for without doubt some great -cause must needs be at work to produce so great effects -as are wrought by these Christians; men for the most part -illiterate and inexperienced in philosophy; who notwithstanding -appear to have attained a remarkable skill, not -only in the healing of certain diseases, but also in turning -many of the viler sort towards courses of honesty and virtue. -Search therefore and with all diligence; but forget not the -proverb:</p> - -<p> -Sober incredulity<br /> -Is the wise man’s security.<br /> -</p> - - - -<h3 id="iii_4">§ 4. HOW THE CHRISTIANS HONORED THE PROPHETS OF THE JEWS.</h3> - - -<p>“ONESIMUS TO ARTEMIDORUS, HEALTH:</p> - -<p>“To proceed with the answers to your questions. -These Christian Jews have no sacred books of their own; -but they use in their worship the sacred books of their -countrymen. For although they (or at least many of them) -reject the sacrifices and festivals and laws ordained by their -ancient law-giver Moses, yet do they by no means reject the -books of oracles or prophecies which they commonly call -‘the Prophets.’ Now many of these prophecies predict that -there shall come a great ruler of the nation of the Jews, who -shall deliver them from all their enemies and make them to -be conquerors of the world; and this their future Ruler or<span class="pagenum" id="Page_84">84</span> -Redeemer they use to call ‘Messiah,’ (which word means -‘sent,’ because he is to be ‘sent’ from God). So far therefore -both the older Jews and the new Jews agree; but the -great difference is this; the former look forward to the -coming of their ‘Messiah,’ the latter say he is already come, -and that he is no other than he whom they call Christus. -Now because it is a great stumbling-block to the older -Jews to suppose that their conquering Messiah was not -only himself conquered but also slain with insults and with -the death of a slave, for this cause the Christians spare no -pains to shew that the oracles of the older Jews themselves -predicted that he should be so slain; and they also labor -to shew that the same books of prophecy foretold how the -Messiah should be born, and the manner of his life; and -that all these predictions are fulfilled in the birth and life -of their Christus. Hence it comes that they think it of -little account to say that Christus did this or that, or that -he was born and died at such a place and at such a time, -unless they can also add that ‘all this was done that the -words of this or that prophet might be fulfilled.’ And -more than this; as often as they have read one of the passages -of the prophecies appointed to be read in their worship, -first one arises and then another, water-carriers and -tent-makers and leather-cutters and the like, all attempting -to shew that this sentence and that sentence point to none -other than Christus; and in this fashion not only do they -strain the words of their prophets and enforce them to -receive all manner of meanings which they could not naturally -have, but also they unwittingly encourage and, as it -were, vying with one another, provoke their own and one<span class="pagenum" id="Page_85">85</span> -another’s imaginations to remember some new things that -Christus did, or said, that perchance fulfil the words of -the prophecy.</p> - -<p>“Hence proceeds already a manifest alteration of the -doctrine of the Christians, and more is likely to proceed. -For you may already perceive different shapes of teaching -among them, and each later shape departs further -from the truth in order to come nearer to the ancient -prophecies. Thus, for example, there was read in our -presence in the synagogue an ancient dirge which is commonly -interpreted to predict the death of the Messiah, -wherein it was said that his hands and feet were pierced, -and that gall and vinegar were given him to drink, and -that his enemies divided his raiment and cast lots for it, -and that the passers-by wagged their heads at him and -mocked him for his trust in God, saying, ‘He trusted in -God, let God therefore deliver him, if He will have him.’ -Now, after this had been read and after the principal -speaker, who was a man of some discretion, had pointed -out that this prophecy was fulfilled by Christus, I took -occasion, when we left the synagogue, to question the -man thus:</p> - -<p><i>Onesimus.</i> Say you then that in all points this prophecy -was fulfilled by Christus?</p> - -<p><i>The Speaker.</i> In these points—that his hands and feet -were pierced, and that his enemies derided him, and that -vinegar was given him to drink.</p> - -<p><i>Onesimus.</i> You say well, for a draught is wont to be -given to those who are condemned to death; but tell me -further, did any cast lots for his raiment, and did the<span class="pagenum" id="Page_86">86</span> -bystanders say these precise words ‘He trusted in God,’ -and the like? And is it so handed down in your Tradition?</p> - -<p><i>The Speaker.</i> It is not indeed so handed down in our -tradition; but it may have been so.</p> - -<p>When I had thanked him for his courtesy I hastened -forwards to an honest and illiterate leather-cutter to whom -I put precisely the same questions; but now mark the -different replies in this, which I call the second, shape of -the Christian doctrine.</p> - -<p><i>Onesimus.</i> Tell me, good friend, was this prophecy, -whereof we heard but now, fulfilled in all points by -Christus?</p> - -<p><i>Leather-cutter.</i> Assuredly.</p> - -<p><i>Onesimus.</i> And did his enemies cast lots for his -raiment?</p> - -<p><i>Leather-cutter.</i> Assuredly.</p> - -<p><i>Onesimus.</i> And did the bystanders say ‘He trusted in -God’ and use these exact words?</p> - -<p><i>Leather-cutter.</i> Assuredly.</p> - -<p><i>Onesimus.</i> And are these things taught in the Tradition -concerning the acts and deeds of Christus?</p> - -<p><i>Leather-cutter.</i> Not that I remember.</p> - -<p><i>Onesimus.</i> Then did Simeon, or Lucius, or Petrus, or -Paulus or any other ever teach thee these things in the -synagogue?</p> - -<p><i>Leather-cutter.</i> Not that I remember.</p> - -<p><i>Onesimus.</i> Then, prithee, how knowest thou that these -things are so?</p> - -<p><i>Leather-cutter.</i> Because it must needs be that all things<span class="pagenum" id="Page_87">87</span> -that are written in the Law and the Prophets should be -fulfilled in Christus.</p> - -<p>“Behold, my dear Artemidorus, the second shape of -the Christian doctrine; which, if it be not speedily committed -to writing, what third or fourth shapes it may -assume, the wit of man cannot conjecture. But one -thing is certain, that in every case the leather-cutter will -carry the day against the learned man, and the man who -believes everything against the man of discretion who -believes some things and rejects others. Thus, although -Christus died not a generation ago, and was born (as is -thought) scarce more than two generations ago, yet already -are there current many fables and stories which overshadow -the things that he really did, and the doctrine -that he really taught, and all this because of the ancient -prophecies of his nation; so that, for my part, whensoever -I hear one of their teachers say that Christus said or did -this or that, and make no mention of any prophecy, then -I incline to believe him; but when he adds that Christus -said or did anything ‘that a prophecy might be fulfilled,’ -then I shut my ears against the man’s words, knowing -that they are, in all likelihood, imaginations and fancies.</p> - -<p>“A second noteworthy point is, that they make frequent -use of figures of speech, and these sometimes so mixed -up with facts and histories that it is hard to understand -whether they are to be taken according to the letter or -not. Thus, for example, whereas they assert that their -ancient Lawgiver gave them bread called manna and -water from the rock, this they mean literally; but whereas -they say that Christus was in no way inferior to him, for<span class="pagenum" id="Page_88">88</span> -that he also gave them ‘bread from heaven’ and ‘living -water,’ yea, also and (as some add) ‘wine instead of water,’ -all these phrases are to be taken, not according to the -letter but, (most say,) spiritually. Yet even some of these -relations my friend the leather-cutter accepts as literally -true, and his opinion will soon prevail; such confusion is -there between the figures of speech and facts of history in -the minds of the illiterate. Again, when the teachers -speak of being ‘delivered from death,’ they mean (for the -most part) not that which we call death but rather the -decay and corruption of the soul; and in the same way, -when they speak of the unclosing of the ears of the deaf, -and of the eyes of the blind, and of making the lame to -walk in the straight path, in all these cases their meaning -(and the meaning of the prophets) is not to speak of the -things of the body, but of the things of the soul. Yet -even these the common sort have begun to interpret not -of the soul but of the body, and hence have arisen already -many perversions of the history of the acts of Christus.</p> - -<p>“From this cause have proceeded, I doubt not, many of -the false accusations which are commonly reported against -these Christians and which I myself once ignorantly -believed. For example, whereas they are commonly -charged with slaying and eating a little child (and many -also add that the Christians cover the child with meal, -and then cause those who would fain be initiated, to cut -the meal with their knives so that they may be unwittingly -led to perpetrate murder), the charge arises, as I am persuaded, -from the misunderstanding of certain words used -by the Christians in their mysteries. For in these secret<span class="pagenum" id="Page_89">89</span> -rites, offering up no sacrifice of their own, they commemorate -(as I am informed) the sacrifice of Christus; calling -by that name his miserable death, and affirming that it -was voluntary and that he thereby offered up his life for -the world; and for this cause they not only call him the -Son of God but also the Lamb of God, and just as those -who offer up a victim partake of the flesh of a victim, even -so do these Christians, partaking of bread and wine, profess -solemnly that they eat the body and drink the blood -of the Son or Child of God; and hence has sprung the -belief of the common people that the Christians slay and -eat a little child. As touching the charge of incest commonly -brought against them, I am persuaded that this also -is groundless; but it is possible that the Christians calling -one another brethren and sisters (as being members of -one brotherhood) have caused those who love them not, -to suppose that brothers and sisters are permitted in their -sect to unite in marriage. But another cause might be -alleged, for they are wont to speak of their state or -republic sometimes as the New Jerusalem, but sometimes -as a living person, the Mother of the Faithful, and, speaking -of the parentage of Christus, they say that this Mother -gave birth to him, describing her (in poetic figures and -with numbers that are customary in their sacred books) as -a Woman clothed with the sun, and the moon under her -feet, and upon her head a crown of twelve stars, and they -say that she brought forth a man-child who should rule all -nations with a rod of iron, which man-child is no other -than the ‘Messiah,’ or Christus. But again, others using -a different figure describe the republic not as a Mother,<span class="pagenum" id="Page_90">90</span> -but as a Bride, chaste and spotless, being betrothed to -Christus, whom they praise as the Bridegroom; and this -manner of speech, strange as it may seem to us Greeks, is -familiar to them, being commonly used in their books of -prophecies, which often speak of their nation as a Bride, -and the superior god as the Bridegroom. Now it is possible -that some, hearing that, among the Christians, the Son -is betrothed to the Mother, and not staying to consider -whether this betrothal be a figure of speech or true according -to the letter, have affirmed that incest is allowed -among them. But whatever may be the cause of the -error, an error it is beyond all question. For these Christians, -however they may fall short in understanding, are -not inferior to philosophers in the purity of their lives. -Much more I have to write about the traditions of these -people, which I must defer till my next letter.”</p> - - - -<h3 id="iii_5">§ 5. OF THE ANCIENT HISTORIES OF THE JEWS.</h3> - - -<p> -“ONESIMUS TO ARTEMIDORUS, HEALTH.<br /> -</p> - -<p>“The further I proceed, my dear Artemidorus, searching -into the history of this strange sect, and always -bearing in mind your proverb that ‘incredulity is the -philosopher’s security,’ the more I perceive the difficulty -of the task you have laid upon me. For I now find that -these very people who profess to worship Christus and -who recognize in him the fulfilment of ancient prophecies, -nevertheless neglect, and I might almost say, despise all -modern writings and records, insomuch that even at this -present time no account of his words and deeds is com<span class="pagenum" id="Page_91">91</span>mitted -to paper. Of this strange neglect there are several -strange causes, and the first the strangest of all. You -must know then that these people commonly believe (even -the wisest or least foolish of them) that Christus will -speedily return enthroned upon the clouds to make himself -governor over the whole world; so that it is needless -to write the words of one who himself will soon be speaking -upon earth. The second cause is, that there is a -tradition among the Jews, current now for many hundreds -of years, not to write new sacred books, but to hand down -by word of mouth from teacher to pupil, through many -generations, such traditions as may be needful. A third -cause is, that, Christus having given unto them no clear -and definite law nor even many distinct precepts, his -followers stand not upon his exact commandments; and -indeed some fear not to say openly that they care little for -the letter of his commandments, for that he himself promised -to send them a certain good demon or Spirit (even such -a one as Socrates had) which should prompt and warn them -what to do and what to avoid, and teach them how to defend -themselves against their persecutors and before their -judges. I have omitted a fourth and last cause which is -not the least important; namely, that most of the followers -of Christus have been, from the first beginning of the -sect, men of no education, but illiterate and scarce able to -write at all, so that they naturally preferred speaking to -writing.</p> - -<p>“So much for the books or no books of the Christians. -But there is yet another obstacle in the way of my search. -You have been wont to hold up to me Thucydides the<span class="pagenum" id="Page_92">92</span> -historian as a pattern of the truth-loving disposition and -as the model to all that desire to record that which has -happened. But in this nation there neither are, nor ever -were, any such historians; nor is it their nature to relate -things according to the exact truth. Not that they love -falsehood better than truth; but the minds of their writers -seem ever on the poise between poetry and prose, between -figures of speech and plain sense, between hyperbole and -fact; and as in all their histories of their nation they -discern evermore (as Homer has it) the ‘accomplishment -of the will of Zeus,’ even so their pens lead them ever to -speak of their God rather than men, and of things invisible -rather than visible, and of the purpose and object of -each event, rather than the how, and when, and where of -it. Hence it has come to pass that all manner of poetic -tales and legends having been embodied and as it were -interlaced in their relations, it is impossible to tell where -the poem ends and the history begins; and the constant -reading of these ancient poems or histories, or history, -poems (if you so please to call them) has made them careless -of truth, and I might almost say contemptuous of it, -unless it abound with marvel. Of which disposition, -though I might set down many proofs, take these two -only, as patterns of the rest. To this day it is commonly -believed among them that, during a certain great victory -wherein they gained possession of Palestine, the sun and -the moon stood still at the bidding of one of their ancient -generals; and that, about the same time, the whole of the -wall of a fortified city fell to the ground at the sound of -the trumpets of their army.</p> - -<p><span class="pagenum" id="Page_93">93</span></p> - -<p>“Some of these relations of portents have come into -their histories from errors. For example, one of their -poets speaking, in all likelihood poetically, of a drought -which dried up the waters of the river Jordanus so that -the ancient Jews passed over easily to the conquest of -Palestine, and addressing himself in apostrophe to their -God who guided their nation across, uses these words, -‘The waters saw thee, O God, the waters saw thee and -were afraid’; which words the historians straightway take -up and interpret literally, and behold, a relation, incredible -and portentous, how the waters of the river rose up -like a wall on this side and on that, so that the whole -nation might pass through dry-shod, as if through a defile. -I deny not that, in this and some other cases, error may -excuse their exaggeration; but my complaint is that all -this nation (and the older Jews much more than the -Christians) are so given up to hyperbole that there is no -trusting anything that they say, that is at all marvellous, -without a careful testing of it. For example, among the -older Jews, I have heard a certain teacher say that the -city of Jerusalem is situate on a river of clear water many -furlongs in length, though there be, in truth, no river at -all nearer to the city than Jordan, which is one hundred -and eighty furlongs distant; and the same man said that -the smell of the sacrifices and the sound of the music in -Jerusalem goes down to the men of Jericho, which city is -distant a full day’s journey; and another affirmed that the -twanging of the bow-strings of the multitude of enemies -caused the walls of Apamea to fall; and also that a certain -Rabbi (for by that title they honor their teachers)<span class="pagenum" id="Page_94">94</span> -was so pious that he emitted from his body flames of fire, -insomuch that the beholders marvelled at the splendor, -and whatsoever insect approached him, was straightway -consumed.</p> - -<p>“Judge therefore what kind of history the unwritten -traditions of the life of Christus are like to contain when -I have sought them out for you. However I will do my -best to collect them, and to send you such information as -I can obtain about them, together with the answers to -your former questions. Having taken brief notes of the -discourse of one Lucius of Cyrene, the chief speaker in -the synagogue, I purposed to send it to you; but not -having yet written it out fully, I will send it at my first -leisure; and when you read it, you will more easily understand -how much the traditions concerning Christus are -in danger to be conformed to the ancient prophecies of -the Jews.<a id="FNanchor_1_1" href="#Footnote_1_1" class="fnanchor">1</a></p> - -<div class="footnote"> - -<p><a id="Footnote_1_1" href="#FNanchor_1_1" class="label">1</a> -This discourse (which should have found place here) was missing -from the collection of the papers of Artemidorus, at the time when -I was transcribing them; but having chanced upon it some months -afterwards, I purpose to set it down at the end of the book.</p></div> -<p><span class="pagenum" id="Page_95">95</span></p> -<p>“This letter I see deals with naught but ‘obstacles’ -and ‘difficulties’ and ‘burdens’; yet I beg of you, my -dear Artemidorus, not to suppose that I murmur at the -task you have imposed on me or that I count the labor -wasted. For indeed the more I muse on the matter, the -more I judge that this Christus must have been endowed -with a truly divine genius, or force of character (or whatever -faculty else you may be pleased to call it) to have -produced so vast an influence on a nation so perverse and -morose as these Jews, not to speak of many thousands of -the viler sort of Greeks who after attaching themselves to -his sect have turned from vice to virtue. Philemon is -well, but still unquiet and hardly to be controlled. Farewell.”</p> - - - -<hr class="chap" /> - -<h3 id="iii_6">§ 6. HOW ARTEMIDORUS QUESTIONED ME FURTHER, AND -OF HIS RELATION CONCERNING THE CASTING OUT OF -THE SWINE.</h3> - - - -<p> -“ARTEMIDORUS TO ONESIMUS, HEALTH.<br /> -</p> - -<p>“Although I could have wished, my dear Onesimus, -that you had been able to answer my first questions, point -by point, yet your account of the discourse spoken by the -Christian priest Lucius was not without interest for me; -confirming, as it did, an opinion that I have ever entertained, -namely, that no portents how incredible soever, -and no absurdities however palpable, can ever deter the -multitude from embracing a new belief, if there be somewhat -in it of a nature to fascinate the soul and feed -the imagination. But still my desire is that you should -do your utmost to discover what this superstition contains, -of a nature thus to fascinate the multitude; for -it is not apparent to me from anything that you have -hitherto written, since you describe a religion that has no -sacred books, no feasts, no processions, no code of laws -that might unite and regulate a disorderly mass of men.</p> - -<p>“In addition to this I would gladly receive answers to -these two further questions, on the first of which you -yourself touched in your first letter but so as to suggest -rather than explain: 1st, Does this sect require that all, -as many as join themselves to it, Greeks as well as Jews,<span class="pagenum" id="Page_96">96</span> -(for I understand that Greeks also are admitted by them), -shall observe the laws of the Jews? Or does it remit the -laws for those who are not Jews? Or are they remitted -for all, Jews as well as Greeks? 2nd, I cannot understand -from the discourse of Lucius whether he supposes Christus -to be born of man and woman in a natural way, or in -a divine way born of woman only. This question I -believe I asked before; but now I repeat it, partly lest -you should suppose it to have been already answered by -the priest’s discourse, partly because (in conversation with -certain Christians of Hierapolis) I have heard that there -is some diversity of opinion concerning this matter among -the Christians themselves.</p> - -<p>“Here might I well make an end; but because I have -especially charged you to report to me concerning any portents -related of the life of Christus, I will briefly explain -to you my meaning and purpose herein. A thousand times, -as you know well, I have wearied you with repeating that -no religion can ever commend itself to the multitude unless -it be first clothed, as it were, in a vesture, whereby the eyes -of the many may be drawn towards it. For it is not given -to the multitude to love the naked truth; but they must -needs clothe her in their purple and set on her brow diadems -of their own giving. Well, my friend, even such a -clothing, adorning and crowning of religion, are you methinks -now witnessing. For it is beyond all question that -in a few years, if not already, the believers in this new -faith will have clothed or embellished the life of their -Leader with all manner of wonders, which in itself it had -not. And already I discern this process of clothing, in the<span class="pagenum" id="Page_97">97</span> -beginning and first endeavor. For whereas your Lucius -preaches about ‘the Star of Judah’ shining, and the ‘preparing -of the table in the wilderness,’ and the stilling of -the storm by him whose ‘path is on the deep waters,’ and -the testimony of Moses and Elias on the right hand and -on the left of Christus, and the giving of the ‘Bread of -Life’ and the ‘living Water,’ and the ‘Wine of the Lord’s -Blood’—I doubt not but both these and many other figures -and metaphors either are, or speedily will be, so interlaced -with the tradition of the life of Christus, that his followers -will soon believe (even though they believe not already) -that he did really and actually walk upon the waves and -bestow upon them miraculous water, and miraculous wine -and bread, yes, and that a special Star shone forth at his -birth, and that saints rose from their graves along with him, -and that Moses and Elias did really appear on his right -hand and on his left bearing testimony to him, and a thousand -other portents which it would be easier for you to -enumerate than for me, but equally tedious for both of us. -Wherefore, since you assure me that these people have as -yet no sacred books, but only an unwritten tradition, I -would have you inquire diligently concerning this tradition -whether it contain any such wonders as these; and if not, -then whether their common talk (which must needs in the -end insinuate itself into their tradition, unless there come -some let or unforeseen hindrance) have not already begun -to imbue itself with miracles and marvels of this sort.</p> - -<p>“As touching the transmutation—so let us call it—of -things metaphorical into things literal I myself have -of late obtained one instance which I will contribute to<span class="pagenum" id="Page_98">98</span> -our common store. Upon receipt of your first letter, -discoursing with a certain acquaintance of mine—one -Evander, a physician and an educated man, not I think -unknown to you—concerning the causes and symptoms -of ‘possession,’ he made this observation, that it is the -custom of the patient in such cases (his stomach, as well -as his mind, being altogether corrupted and diseased) to -suppose that he has within his belly all manner of filthy -and foul creatures, such as toads, serpents, dragons, scorpions, -adders, dogs, swine and the like, which creatures, -when the possessed man is suddenly healed, he often sees -(or rather imagines and fancies himself to see) going forth -from his mouth into banishment or destruction. And he -added that among the Phrygians the possessed were wont -to suppose that hooded snakes or scorpions were within -them, but among the Jews (who have a special abhorrence -of certain animals, considering them to be unclean) it was -more common to imagine the presence of swine; and not -unnaturally, said he, because these animals (having no real -existence but being the mere offspring of the imagination) -necessarily vary with the imagination that gives them -birth. Then he went on relate how a Jew being (as all -Jews are) a great hater of the Romans, and also considering -swine to be unclean, had imagined himself to be possessed -by a Legion, not however of soldiers but of swine; -which swine, when they were cast forth into the deep -or ‘abyss’ (for by this name they are wont to call the void -place wherein bodiless spirits or demons are supposed to -roam) were seen by the Jew, the possessed man, to go -forth from his mouth and run violently down to the said<span class="pagenum" id="Page_99">99</span> -abyss. This tradition, he said, he had heard some years -ago from another physician who lived at Tiberias, not far -from the place where the man had been healed; and he -that had healed him was, according to the saying of the -physician of Tiberias, no other than this very same Christus, -who is now worshipped by your friends, the Christians, -as a God.</p> - -<p>“When I heard this, considering with myself that in all -likelihood, if this were so, some story of it would even -now be current among the followers of Christus, I went -on the morrow to Hierapolis, to that same Tatias of whom -I made mention in my previous letter, and questioning -him about them that are possessed, whether he knew of -many that had been healed by Christus, I recounted to -him my story concerning the man possessed with a Legion -and asked him whether that was the true account of the -matter. To which he replied that in his youth he had -heard that account, or somewhat like unto it, but it was -not exact; for how, said he, could a legion of creatures of -the size of swine, be shut in within the compass of one -human belly? But according to him, the true story was, -that the Legion of evil spirits having been cast out of -the man, assumed the shapes of swine, and were then -cast into the abyss. Then another of the same sect who -happened to be present, said that neither was that version -of the story altogether exact; for why should demons, -having shapes already, perchance of gnats or flies or whatever -else, assume fresh shapes of swine? But the truth -was, that the legion of demons being two thousand in -number—for the latest narrator of all, mark you, is<span class="pagenum" id="Page_100">100</span> -assured of the exact number, which was not known in the -earliest traditions—finding themselves on the point to be -cast out of the man’s body, and fearing to be without -bodies and so to be cast into the abyss, besought Christus -that it might be permitted to them to pass into the bodies -of two thousand swine; which swine happened to be -at that instant pasturing—conveniently indeed for the -demons but contrary to the laws of the Jews—near to the -demoniac. ‘Then,’ said he (for it is worth while to recount -his exact words) ‘when the Lord suffered them, behold, the -whole legion of demons rushed into the two thousand swine; -but they gained nothing thereby. For the swine rushed -violently down a steep place into the sea of Tiberias’ (no -longer you will observe into the abyss) ‘and were there -drowned.’ To this account another companion of Tatias -assented, as being the latest and truest tradition; but he -added yet a new fact, namely, that those who were feeding -the swine being terrified (as how should they not be?) by -so great a destruction, fled away into the city, and that the -citizens coming together in much fear, besought Jesus that -he would depart out of their coasts.</p> -<p><span class="pagenum" id="Page_101">101</span></p> -<p>“Meditate much, my dear Onesimus, upon this story; -and may it be profitable to you in your search after the -truth. But why do I speak of truth in such a case as this, -where so few grains of truth are inclosed in so great a -mass of falsehood? Sometimes, indeed, I repent of having -imposed on you so barren a task; nevertheless persevere, -for there must be some powerful cause to produce so -great an effect upon the lives of these Christians, even -though they be unlearned and superstitious. Farewell.”</p> - - -<h3 id="iii_7">§ 7. OF THE TRADITIONS OF THE CHRISTIANS AND OF -THE NATURE OF CHRISTUS.</h3> - - -<p> -“ONESIMUS TO ARTEMIDORUS, HEALTH.<br /> -</p> - -<p>“Having long delayed to answer your questions I will -now do my endeavor to explain more fully, 1st, What are -the traditions of these Christians; 2nd, What is their -belief about Christus, whether born according to nature -or otherwise; 3rd, What portents are reported to have -been wrought by Christus.</p> - -<p>“1st. The tradition about the words and deeds of Christus -begins from the time when he first took upon himself -to profess teaching publicly and ends with the record of a -certain vision of angels, after his death, wherein it was -declared to some that had followed him to the last, that -he was not in the tomb but was risen from the dead. -There is also another tradition as I am informed, of the -longer discourses and prophecies of Christus; but this -not having as yet been translated into Greek, is not circulated -in all the churches; but the shorter sayings and the -acts of Christus are already known in Rome and Ephesus -and Alexandria, as well as in Jerusalem and Antioch; -and there are two or three versions of this Tradition -already, and like to be more, unless these are shortly -committed to writing, for in different churches different -forms of the tradition spring up. Also besides these -versions of the Tradition (which are for the most part -the same among all their churches) there are many additions -or supplements concerning the birth and childhood<span class="pagenum" id="Page_102">102</span> -and death of Christus, and concerning his manifestations -to his disciples after his death; but these have not yet -attained to be considered parts of the Tradition itself.</p> - -<p>“Some of these relations many of the Christians now -desire to have set down in books and to cause to be read -in the synagogues. But the Jewish part of the brethren -are against it, saying that it is not the custom thus to -commit doctrine to writing; however the Greeks are mainly -for it, and within a few years I doubt not but that it will -be done. But for the present (as I told you before) the -Christians use no sacred books save the ancient books of -the Jews.</p> - -<p>“2nd. As to the nature of Christus, and what he is -supposed to be by his followers, I conversed with Simeon -himself, and I found that there was diversity of opinion. -‘There are,’ said he, ‘some of our sect who, while they -admit that he is the Christ’—for that is their manner of -speech, meaning by ‘Christ’ the ‘Anointed,’ that is, the -future Ruler, as I think I wrote to you before—‘yet hold -him to be a man and born of men. With whom I do not -agree, nor would I, even though most of those who believe -as I believe, were to say so; since we are enjoined by our -Master to put no trust in human doctrines but only in -such things as are proclaimed by the blessed prophets and -taught by himself.’ Further he added that some, on the -other hand, believing Christus to be a god, would not -admit that he was born of woman, but supposed him to -be begotten of the Supreme God without aid of humanity -at all, and so to have come into the world, a man in -appearance, but in reality a spirit or angel.<span class="pagenum" id="Page_103">103</span> ‘And seems -it not to you,’ said I, ‘that such a belief does more honor -to your leader than to suppose him to be born of woman?’ -But he replied ‘No, for under appearance of doing him -honor, this heresy makes the life of our Master to be -feigned and false; for we believe that for our sakes he -hungered and thirsted, and felt pain and sorrow, and that -for our sakes also he died; none of which sufferings could -he have veritably endured, if he had not been really a man -born of woman, but had only appeared to be a man, being -in truth a spirit.’ Then I said to him, ‘But what hinders -that your leader should have been born both of man and -woman and yet be a god? Might not the superior god, if -he chose to send his son into the world as a man, send -him thus into the world; conforming him in all things, -and in his birth no less than in his death, to the nature of -mankind?’ Hereat he mused, and for some while made -no answer; but afterwards he said that it was not so -believed in any of the churches, and that it did not seem -to him possible that the common people should believe -any man to be god, unless he were begotten of some god, -as the story went even about the inferior gods of the -Greeks, such as Heracles, Asclepius, Amphiaraus, Romulus, -and the like.</p> - -<p>“3rd. Your third question is concerning the wonders -said to have been wrought by Christus, whether they are -portents, or such as may be explained according to nature. -To this I reply that, in the Tradition, almost all the works -are works of healing, and all to be explained according -to nature, saving some four or five; and these four or -five relations seem to me to have arisen from figures of<span class="pagenum" id="Page_104">104</span> -speech, or prophecies or hyperbole even as I wrote to you -before. For example, the Tradition contains already that -story of the casting out of the swine from the demoniac, -whereof you wrote to me; but diversely reported, some -saying that the matter happened at a place called Gerasa, -but others at Gadara, and some affirming that one demoniac -was thus healed, but others two.</p> - -<p>“The other portents in the Tradition may be briefly -mentioned, and some of them you yourself have already -mentioned, by anticipation, in your letter; 1st. A certain -testimony of Moses and Elias to Christus which is now -said to have been delivered upon a ‘holy mountain,’ and it -is added also that Christus conversing with them was suffused -with a celestial splendor, and that there was a voice -from heaven proclaiming Christus to be the Son of God. -But as for this, and another case of a voice from above -and a vision of the heavens opened and a dove descending, -I know not whether it is not fitter to set it down as a -vision or waking dream, rather than an error springing -from a figure of speech; 2nd. The second is some story -of a storm stilled by Christus wherein he walked upon the -waves; as to which again I know not whether it has sprung -from metaphor misunderstood, or may not also in part -have sprung from some phantasm apparent to the first followers -of Christus (for they were fishermen) while fishing -in the lake in Galilee either before or after the death of -Christus; 3rd. The third is, a relation how Christus fed -many thousands of his followers with bread in the wilderness, -and this on two occasions. Now this, as I judge, -springs altogether from error of metaphor. For as I<span class="pagenum" id="Page_105">105</span> -wrote before, Christus himself taught his followers to -call him the Bread of Life, meaning that his doctrine must -be the sustenance of their souls, and this manner of speech -appears to be common with the Jewish Rabbis also, who -say that in a certain ancient book all ‘feasting’ is to be -understood of the feeding upon the Law, yea, and one -even speaks of ‘eating’ the Messiah; and to this day the -disciples of Christus use such language as this, which I -myself heard but of late spoken by the priest of the Christians; -‘O thou who didst come down from heaven to -be the Eternal Bread, and didst refresh the race of men, -sojourning in the wilderness of the world, with the Bread -from heaven, even with thine own body.’</p> - -<p>“Now it might have been supposed that such figures as -these would bear upon themselves clear token that they -are but figures; but that which has persuaded men most -of all to interpret them according to the letter, is that all -the Jews alike, both those who observe the Law and also -the Christians, believe that Moses gave real bread from -heaven unto the ancient nation of the Jews, when wandering -in a barren wilderness. And to increase the wonder -they add that on every seventh day (which, as you know, -is to them a day of rest whereon no work is done) no -bread came down, but a double supply on the sixth day; -and they say also that each was to gather no more than a -prescribed measure according to the number of his household, -and if any gathered more, it stank and became -corrupt. Nay, and among these Christians (who are firmly -persuaded of the exact truth of all this ancient fable) -I have heard it said that this bread of Moses—or manna,<span class="pagenum" id="Page_106">106</span> -as they call it—had this marvellous virtue, that to several -people it had several tastes, according to that which each -desired, so that to one it became as it were flesh of kids, -to another of sheep, to another grapes, to others figs, -and so on. Now believing that Moses wrought so great -a portent, these Christians are well nigh constrained to -believe also that Christus wrought no less; else were their -Christus inferior to Moses.</p> - -<p>“And indeed having of late turned over the histories -of the Jews—for they have been translated into Greek, -though of a very barbarous and corrupt dialect—and -having there read of innumerable portents; the sun and -the moon stayed by human voice; asses made to speak -with the voices of men; rivers dried up by being smitten -with a rod; city walls cast down by the sound of trumpets; -iron made to float; water brought out from a rock; -chasms caused to open in the earth; chariots of fire -wherein prophets ride aloft; pillars of fire to give light to -the faithful by night if there were no moon; flames of fire -called down from heaven by the word of a prophet to light -his sacrificial fire or to consume his enemies; I have been -filled with amazement that there are so few marvellous -relations in the Tradition about Christus. For example, -the ancient books of the Jews contain two accounts how -prophets raised up them that were dead; but the Tradition -has no such relation except one concerning a little child -who had but a few minutes been pronounced dead, and in -whom (doubtless) the life was not extinct. Concerning -this matter I myself heard a dispute between a Jewish -Rabbi and certain Christians; to whom the Rabbi affirmed<span class="pagenum" id="Page_107">107</span> -that Christus must needs be inferior to the prophet Elisha -because Christus had only raised up a little child whose -breath had scarce departed from her body, whereas Elisha, -even when dead, by the mere holiness of his tomb had -given life unto a man that had been many hours dead, -when he was now being carried out for burial. Hereat -the Christian was manifestly at a stand. However, he -made shift to reply that it was reported in the church at -Ephesus, that Christus had raised up a man that was dead, -and carried out to burial. But the Rabbi rejoined that, -‘even if that were true, it would but prove that Christus -was equal to Elisha, not that he was superior; for if he -had been superior he would have gone beyond Elisha and -have raised up some one that had been dead and buried -three or four days, for during three days the angel of life -is still present with a man, but on the fourth day he fleeth -away.’ To this the Christian had naught to reply, but -growing angry he declared that Moses and the Prophets -testified concerning Christus that he was indeed the Messiah; -and ‘if the Jews would not believe Moses and the -Prophets, neither would they believe though one were -raised from the dead.’ Thus the conference broke up, but -methinks the Christians were somewhat perturbed in their -inmost hearts that they had no relation to bring forward of -some dead man who had been raised from the tomb by -Christus, after he had been some days buried; and methinks, -before many years, some such relation as this is -like to find a place in the traditions of the sect, and I -marvel that it has been delayed so long.</p> - -<p>“Many other relations of portents (especially concerning<span class="pagenum" id="Page_108">108</span> -the birth and the manifestation of Christus) are current in -the supplement—if I may so term it—which is made by the -talk and common speech of the Christians, and diversely -in diverse churches; but I know not if any other portent -be contained in the Tradition, except it be one, which is as -it were half way between the Tradition and the Supplement, -not of equal weight with the former, but more -commonly reported than the latter; and it is clearly a -misunderstanding of an allegory. You must know then -that in the sacred books of the Jews it is customary to -speak of both men and nations as trees, either a vine, or -a cedar, or an oak, or an olive, or bramble, as the intent -may be, to represent severally fruitfulness, or protection, -or strength, or prosperity, or peace, or a malign disposition. -It seems therefore that Christus was wont to compare -his own nation to a barren fruit-tree, and especially -to a fig-tree making a great show of leaves but bearing no -fruit; and on this theme he was wont to utter divers -allegories; one, how the gardener prayed the Lord of the -orchard to spare the tree for three years, but after the -third year, if it were still barren, then to cut it down; and -a second allegory in a higher strain, how the Lord looked -down from heaven upon the tree which he had planted, -and behold, it had abundance of leaves, and he came to it -seeking fruit and there was none; and then he sent a -spirit of destruction on the tree, commanding that no fruit -should henceforth grow on it, and the tree withered beneath -the breath of the Lord, and on the morrow it was -dead even to the roots. This allegory therefore, as it -seems to me, the Christians, mis-construing and supposing<span class="pagenum" id="Page_109">109</span> -the Lord to be Christus himself (for they commonly called -him ‘Master,’ ‘Lord’), have imagined to be no allegory, -but fact, wrought by Christus himself upon an actual -fig-tree; and some even add the place where the deed was -done, and other minute matters, after the manner of the -growth of such relations.</p> - -<p>“I would gladly have added some words concerning -the rising of Christus from the dead, but the merchant by -whom you will receive this, being now about to set forth, -and the messenger no longer able to wait, I must defer -what more I have to say to a second letter. Farewell.”</p> - - - -<h3 id="iii_8">§ 8. OF THE RISING OF CHRISTUS FROM THE DEAD.</h3> - - -<p> -“ONESIMUS TO ARTEMIDORUS, HEALTH.<br /> -</p> - -<p>“The Tradition, as I have said before, is silent -concerning the rising of Christus from the dead; but in -divers churches divers manifestations are reported; concerning -which I questioned Simeon, asking him whether -he himself had spoken with any that had seen Christus -risen from the dead. He said, ‘Yes, assuredly, with at -least ten persons, of whom one was Paulus, to whom -Christus appeared ten years after his death.’ Then I -questioned him whether these men had touched Christus, -or only seen him. He made reply that they had seen him -but not touched him. Then I asked him how they that -saw him knew that it was he indeed, and no phantom, or -perchance some evil spirit deceiving them. He made -reply that Christus had showed unto them his hands and -feet, bearing the wounds of the cross; and further, that<span class="pagenum" id="Page_110">110</span> -phantoms appear not to many assembled in one place, but -only to solitary persons, whereas Christus had appeared -oftentimes to large numbers of his disciples. He said -also that it was currently reported that Christus had -suffered one of his followers, who doubted, to touch his -side; and that he had eaten in the presence of many; -and that he had said ‘Handle me and see that I am not a -bodiless demon’; but all these things, he confessed, were -not in the Tradition. Also, in answer to my further questioning, -he said that no enemy of Christus had seen him -after death, nor had any save those that loved him most -dearly; nor had any been converted to the side of Christus -by thus seeing him, save only one, namely that same -Paulus, about whom I have more than once made mention, -who, about ten years after the death of Christus, -while grievously persecuting the church, and after he had -slain many of the Christians, had suddenly been changed -from an enemy to a friend, by seeing Christus and hearing -words from him.</p> - -<p>“The sum of all seems to be that the body of Christus -was not indeed raised from the grave—for that were -against all course of nature; and besides, if it had been -so, why was the Tradition silent on the proofs of so great -a wonder?—but that some kind of image or phantasm -of the mind represented him to his followers after his -decease. And musing often on the matter I have called -to mind how many relations are current of the apparitions -of the deceased, and how they may be explained according -to nature. For after looking intently on the sun, the -eye, being closed, sees an image of the sun floating through<span class="pagenum" id="Page_111">111</span> -the air; and methinks in somewhat the same fashion those -followers of Christus who best loved him, and to whom -he was as the sun and brightness of life, suddenly finding -themselves bereft of him and in the darkness of sorrow, -might perchance—even in the course of nature—receive -an image of him so imprinted on their minds that even -the eye itself might be enslaved to the mind’s desire, and -be impressed with the same image. Still the marvel is -that it appeared not only to many at once—which, if the -influence were more than commonly powerful, might -possibly come to pass—but even to an enemy, namely -Paulus, which cannot be so easily explained. However, -I have no other answer to this riddle; and yet of late I -have pondered for hours together on the answer, wandering -as it were in a labyrinth of questions and riddles -and problems, and sometimes catching a clue, and then -losing it, and as far as ever from the truth.</p> - -<p>“But whatever be the answer, these Christians are of a -certainty rather deceived than deceiving others; for no -one can have had to do with them, as I have, without -perceiving that they are altogether devoted to virtue. -And this indeed is a marvel of marvels, how this Christus -should have had the power to turn so many thousands of -souls to virtue, being many of them base and vile and -given to all vice, and most of them of the common sort -with no natural magnanimity or nobleness, and all, with -few exceptions, unlearned and illiterate. Yet even this ill-ordered -and confused rabble, Christus hath been able so -to transmute and temper and purify that, out of so many -thousands, there is scarce one that would not be willing<span class="pagenum" id="Page_112">112</span> -to lay down his life, I say not merely for the name of -Christus himself, but even for his ‘brethren,’ as he calls -them, that is to say, the cobblers and water-carriers and -camel-drivers who sit beside him in the synagogue.</p> - -<p>“And this brings me to your last question, what it is in -this religion of Christus which naturally draws the common -people to it? Now were I to reply that it is the hope -of blessedness or the dread of punishment after death, -you would reasonably rejoin that these hopes and fears -are held out by other religions, yet have little strength to -prevent evil doing. And were I to give as reason the -great concord which binds all these Christians together, -you would no less reasonably ask me whence comes this -same concord? Lastly, were I to add (for this is indeed -one reason) that the common people are drawn by the -power which these Christians possess (although it is but -in the course of nature) to cure certain diseases suddenly -by working on the imaginations of men, still Artemidorus -would be dissatisfied and would inquire, whence came -this power?</p> - -<p>“Wherefore, although sorely perplexed and more perturbed -than might perhaps become a student of philosophy, -I confess that I can allege no other cause for the -power of this Christian religion than Christus himself, -that is to say, some kind of influence arising from the -memory of Christus which he seems to have transmitted -to his first disciples, and they to others, and so on till at -last a very great multitude is infected with it, and seems -likely to infect many more. Now if you ask me what plan -of philosophy I have discovered in the Tradition, or what<span class="pagenum" id="Page_113">113</span> -sayings of Christus lead me to attribute so great a power -to his influence, I must answer that as the Tradition is not -written, I have not been able to write down more than a -few sentences of it, nor indeed have I had leisure for this -till now, for I gave all my mind at first to the inquiry -concerning the general tenor of the doctrine of the Christians. -Nevertheless some few sayings of Christus which I -have set down, ring again and again in my ears like some -spell or incantation not to be forgotten, as if they would -almost persuade me contrary to sense and reason that he -was indeed a purifier of the human race.</p> - -<p>“How greatly is the mind perplexed when it compares -Christus with other philosophers! Must we not suppose -Socrates, must we not deem Pythagoras, superior by far -to this Christus? And yet who would die for the name of -Pythagoras or Socrates? Or perhaps the merit is not in -the man himself, but in some secret art which he has discovered, -or happened on, by chance, of uniting men -together and implanting in them the love of well-doing. -Of such an art I sometimes think I have discovered signs -in those sayings of Christus which have come to my -knowledge. But when I have studied them more fully I -will write to you further on this matter. Farewell.”</p> - - -<h3 id="iii_9">§ 9. HOW ARTEMIDORUS BADE ME CEASE FROM FURTHER -INQUIRY.</h3> - -<p>Being somewhat alarmed by my last letter (so he confessed -to me afterwards) lest I should not only permit -Philemon to join himself to the Christians, but also<span class="pagenum" id="Page_114">114</span> -become a Christian myself, Artemidorus wrote to me as -follows, more vehemently than became a philosopher.</p> - - -<p> -“ARTEMIDORUS TO ONESIMUS, HEALTH.<br /> -</p> - -<p>“If I bade you make further inquiry concerning the -mad doctrines of this mad leader of madmen, I do so no -longer. He who converses with lunatics more than is fit -is in danger to become himself infected with their insane -delusions.</p> - -<p>“Besides, what possibility is there that you should -attain to the truth? What aids have you, what instruments? -There are none. No witnesses, no written documents, -no regard for truth, no power of reasoning, no -faculty of distinguishing things in the course of nature -from things against nature. Amid such a chaos you are -fighting against error with your hands tied. Cease then, -I beseech you, from your vain attempt to build where -there is no foundation. But do your utmost to induce the -worthy Philemon to return home with all speed, lest he be -entangled in the cobweb of this imbecile superstition; and -lest perchance even Onesimus at last, by frequent converse -with these miracle-mongers and forgers, suffer his -regard for truth to be so far blunted that he himself may -be tempted to gloss over and excuse their impostures.”</p> - - - -<h3 id="iii_10">§ 10. HOW I STUMBLED AT THE THRESHOLD OF THE -DOOR AND WENT NOT IN.</h3> - -<p>I take shame to myself that I was not in any such danger -as Artemidorus supposed, of becoming a Christian at<span class="pagenum" id="Page_115">115</span> -this time. Had I, indeed, been enabled to pursue the -study of the words of the Lord Jesus, perchance having -been thus led to know him I might have entered into the -fold at once and so have been spared much misery. But it -was not so to be. For, on the very day that I wrote the last -letter to Artemidorus, it pleased Philemon to set out suddenly -for Jerusalem, nothing contenting him but that we -should visit the Christians, as he said, in the place which -was the centre and source of the sect. Now those disciples -with whom we conversed in the Holy City were of -the straiter sect of the Jewish Christians, all of them -maintaining that it was fit to come into the Church by -first accepting the Law of Moses, and that the uncircumcised, -albeit Christians of a certain sort, were inferior in -righteousness to them that had received circumcision. -And they spoke against Paulus and all others that denied -the need of circumcision, saying that Paulus was no safe -guide but a teacher of heresy.</p> - -<p>In part the narrowness of these brethren, in part the -newness of the sights which I saw in Jerusalem, and in part -also the fear that I had, lest by becoming superstitious I -should fall below the rank of a philosopher and lose the -esteem of Artemidorus, caused me to harden my heart -against the promptings of the Holy Spirit which would -fain have led me to the Lord Jesus. But, in spite of all -my efforts, certain of the words of the Lord (both then and -for many months afterwards) kept coming to my mind, -and in particular these: “There is more joy in heaven -over one sinner that repenteth than over ninety and nine -persons that need no repentance,” and again,<span class="pagenum" id="Page_116">116</span> “Come -unto me all ye that are weary and heavy laden and I will -give you rest;” and there were times when these last -words so fascinated me, and I felt so weary of myself and -such a longing for the peace which he could give me, that -I went near to calling aloud unto him “Verily I am -weary and heavy-laden, I will come unto thee, O Lord.” -But the cares and pleasures of this world choked the good -seed so that I could hear no more of the sayings of the -Lord, and strove to forget such as I had heard. Hence -it came to pass that my next letter to Artemidorus (though -I had not yet received his message of warning) breathed -not a syllable of any desire to become a Christian.</p> - - -<p> -“ONESIMUS TO ARTEMIDORUS, HEALTH.<br /> -</p> - -<p>“O for an hour of Antioch or Colossæ! Never before -had I understood how much of the joy of life we owe to -the Muses till I came hither, where the Muses are despised. -Here are no temples (save one), no processions, no dances, -no games, no chariot races, no plays, no pictures, no -statues, no libraries; the very air breathes dullness and -superstition. If one brings a statue into these streets it -is sacrilege; and they shrink from our poems and songs, -our literature and our very language, as if it were a sin to -be a Greek. And then the hideousness of their temple, -which during their festivals so reeks with the multitude of -slaughtered sheep and oxen that it resembles a kind of -shambles! Never may I again see a whole nation offering -sacrifice as it were wholesale! Even now I cannot -forget the shrieks of so many ten thousands of victims, -and the reek of the burning fat and all the ill savor of so<span class="pagenum" id="Page_117">117</span> -many worshippers thus pressed together—and all this in a -barbaric building, with not so much as a single statue to -adorn it, nothing but eternal grape-clusters and stars and -the like, all bedaubed with gold in true eastern fashion -for ostentation’s sake. Ostentation everywhere, beauty -nowhere! O for an hour of Colossæ or the pettiest -Greek town in Asia, to relieve the staleness of this Jerusalem, -surely the weariest and dullest of dull places!</p> - -<p>“But I am like to forget the occasion which caused me -to take up my pen, and which indeed (together with the -suddenness of the journey hither) has for the time driven -out of my mind all thought of the Christians. You must -know then that, ten days ago, I beheld for the first time a -battle, if battle it is to be called, where one side kills and -the other is killed. It was after this manner. Coming -to Jerusalem and having now accomplished about half of -the journey between the city and Jericho, we, being -mounted on dromedaries, overtook a great multitude of -mixed folk journeying on foot, four or five thousand or -more, as I should judge, some with swords, some with -spears, some with bows, but not a few unarmed or bearing -nothing save pruning-hooks and mattocks. Making our -way with much ado through this motley multitude, (who -would not have suffered us to pass, being Greeks, had -there not been with us certain priests that were going up -to the Temple,) we found that this rabble called itself an -army, and that they were following a certain prophet, -whom I saw, but I did not rightly understand his name; -only thus much, that he was from Egypt, and that, being -able to work all wonders, he had promised them that he<span class="pagenum" id="Page_118">118</span> -would take Jerusalem and destroy the Romans in one -day. And what think you was the prophet’s plan? There -is a mountain called Olivet on the eastern side of Jerusalem. -Hither the multitude was to journey, and here to -take their stand. Thereupon the prophet was to lift up -his hands in prayer; the walls of Jerusalem (even as the -walls of Jericho in old days were cast down by the sound -of trumpets) were in like manner to fall to the ground; -and the faithful would rush in and slay every Roman with -the sword. Heard you ever the like, for simple credulity -and self-conceit? And then to listen to the babbling -and boasting of these illiterate peasants! What great -things they would do when they had smitten the Romans! -How the prophecies should be fulfilled, and how they -would rule over the Gentiles and break them in pieces -like a potter’s vessel! How they would cut the throats of -every Samaritan, and destroy the temple in Gerizim, and -be avenged on Edom! Never, never before have I felt -better content that the whole world is under the firm and -just dominion of Rome!</p> - -<p>“However you shall hear how the Romans despatched -this business without much delay. Having gladly left -these dangerous companions, and hastening up the steep -road, we had not gone twenty furlongs before we met a -squadron of Roman horse, blocking the road; but after -questioning us, they suffered us to pass up to a village -named Bethany. We soon came to a winding place in the -road, which, being very high up, commanded a view of all -the road below. Thence looking down we saw the helmets -of the horsemen in an ambush, in a valley on the<span class="pagenum" id="Page_119">119</span> -northern side of the road, and we could hear the multitude -(though we saw them not by reason of the winding -of the road) with psalms and shouts, and without any -order or discipline, coming up the hill; and soon their -vanguard (if vanguard it could be called where all was -unguarded) would have passed by the mouth of the valley -so that the Romans could cleave the rabble in two parts -whenever it pleased them. Soon afterwards the trumpet -rang echoing through the hills, and anon we saw the helmets -and swords all flash together, and then such a crying -for mercy, such a shrieking and clamor, as made me stop -my ears for horror; and we hastily turned away towards -Bethany. But we were still some furlongs distant from -the village when the Romans overtook us, their arms and -armor all dripping with blood, goading before them many -hundreds of captives fettered together; and on the morrow, -near the western gate as I went out of the city I -counted no less than a hundred crosses.</p> - -<p>“Most gladly do I again open this letter to add that we -purpose with all speed to leave Jerusalem, and to come to -Ephesus. Hereto Philemon is moved, not so much by the -unquiet times here, as by a letter announcing that Apphia -is sick; for whose sake I am truly sorry, and I beg you to -join with the worthy Evagoras (whose zeal is greater methinks -than his knowledge in medicine) that she may be -restored to health; but for Philemon’s sake I rejoice, for -assuredly a month’s sojourning in Jerusalem would no less -draw him to the Jews than it would drive me from them.”</p> - -<p>On the morrow we left Jerusalem and came to Cæsarea -Stratonis; and then to Sidon and so home, as I shall<span class="pagenum" id="Page_120">120</span> -recount hereafter. And all this while I remained still an -unbeliever, outside the fold of the faithful.</p> - -<p>But even so must it needs have been, O Lord. For to -thee none draweth nigh through weighing of probabilities, -no, nor through belief in thy mighty works, nor through -trust in traditions concerning thy birth and rising again; -but it is through Love of thee and Trust in thee alone -that thou art embraced; for thou art Love, and by thee -alone is the heart of man made capable of thee. Wherefore -it pleased thee in thy mercy that I, in seeking to find -thee should not find thee, to the intent that afterwards in -not finding thee I should find thee. For now, I reasoned, -I examined, I sought; yet I found not. But afterwards, -I reasoned not, I examined not, I sought not; yea, I fled -from thee that I might wander in the wilderness of sin; -but even there didst thou meet me and through thy love -mine eyes were opened; and I could not choose but know -thee to be my true Shepherd, and when thou didst call me -by name I could not choose but come.</p> - - - -<p class="center small">END OF THE THIRD BOOK.</p> - -<hr class="chap" /> - -<p><span class="pagenum" id="Page_121">121</span></p> - - - - -<div class="chapter"> -<h2 id="THE_FOURTH_BOOK">THE FOURTH BOOK.</h2> -</div> - -<h3 id="iv_1">§ 1. HOW WE CAME TO ATHENS.</h3> - -<p>Loosing from Sidon we were driven by violent winds -to the Chelidonian isles. There the Pamphylian sea -divides itself from the Lycian; and the floods, meeting -several ways and breaking against the promontory, swell -into terrible billows rising higher than the cliffs. But -when we were now in great peril of our lives, the Lord -had mercy on us. For he sent a star which, seeming to -settle upon our top-sail, by a left-hand course directed our -vessel again into the sea, just when it was ready to be -dashed upon the cliffs. I had often before heard speak -of these marvellous stars, but never yet had seen them; -and although Artemidorus had taught me that they were -no gods but mere effects of causes according to nature, -yet, in such extreme peril, being filled with thankfulness -for our deliverance, I could not but join myself with the -mariners and the rest of the crew in doing worship to the -twin-gods. That very night—having often before of late -had visions of a man seated on the clouds and encompassed -with brightness—there came to me another such -vision, but of more than usual splendor, and he beckoned -to me and said that the stars had been sent by him,<span class="pagenum" id="Page_122">122</span> -and not by these twin-gods whom I had ignorantly -worshipped. But I shook off the dream as being a mere -phantasm of the night, not knowing that it was from -the Lord.</p> - -<p>Escaping from the peril of the seas, we sailed through -the Arches, and thence were driven onwards, not however to -Ephesus, whither we desired to have come, but to Piræus. -There, owing to the sickness of Philemon, we spent some -days, during which I lodged in the house of Molon the -rhetorician; and when at last my master returned to Colossæ, -I persuaded him to suffer me to remain at Athens -for a while, that I might study rhetoric and attain the true -Attic pronunciation and idiom, so that I might be the -more useful to him as amanuensis and secretary. But -I had other reasons for desiring to remain. For besides -the delights and novelties of the city—which were all new -to me because I had not been able to persuade Philemon -to spend more than two days there when we last came to -Greece to visit Lebadea—I had already conceived a love -for Eucharis, Molon’s only daughter. But, of this, more -hereafter. Meantime it chanced that Philemon, returning -to Colossæ, much infected with the superstition of the -Christians (as Artemidorus termed it), had caused the -latter to suppose that I also was in the same condition of -mind; which (to my shame be it spoken) was far from the -truth. However, Artemidorus taking it to be true, and -being sorely incensed against me, wrote the following -letter which I will here set down, being the last I received -from him on this matter:</p> - -<p><span class="pagenum" id="Page_123">123</span></p> - - -<h3 id="iv_2">§ 2. HOW ARTEMIDORUS REBUKED ME, SUPPOSING THAT -I WAS IN DANGER OF BECOMING A CHRISTIAN.</h3> - - -<p> -“ARTEMIDORUS TO ONESIMUS, HEALTH:<br /> -</p> - -<p>“So Onesimus thinks it possible to reconcile philosophy -with the vilest and falsest of superstitions. Come -now and let me demonstrate to you, if your ears are not -yet altogether stopped against the truth, 1st, the blasphemy -and absurdity of your new religion; 2nd, the uselessness -of it; 3rd, the self-conceit of it; 4th, the uncertainty of it; -5th, the folly and puerility and degradation of the man -who stoops his neck to the yoke of it.</p> - -<p>“To begin, then, it is blasphemous. For it teaches -that the Supreme God has sent down his only son in the -shape of a man to deliver men from sin. What! are we -to suppose that the Son of the Supreme can be made like -unto a mortal? As if a convention of frogs around a -puddle should croak among themselves debating which is -the greater sin, and should say, ‘Behold, the Supreme God -has sent down his only son, in the shape of a frog, verily -born of a frog, to deliver all the race of frogs from their -iniquities;’ or as if a number of worms should examine -their souls and say ‘Alas, alas, we are fallen away -from the divine image of the Supreme; and therefore our -Father in heaven hath sent unto us his Son made in the -image of a worm.’ Away with this impiety of likening -the Architect of the Universe to sinful frogs and self-introspective -worms! For if there be a God—which I do not -myself believe, but if there be one—doubtless he is as little<span class="pagenum" id="Page_124">124</span> -like a man as a frog or a worm, but infinitely superior to -all his creatures, and transcending all their knowledge.</p> - -<p>“But sin forsooth is a terrible evil, and the usefulness of -this new religion consists in this, that it is to ‘take away -<em>sins</em>.’ Which of the Greek or Roman philosophers, of any -note, has recognized this absurd fiction of <em>sin</em>? It is a -mere Jewish fantasy, unknown among other nations, -except where it may have been insinuated by these -vagrant proselytizers into the minds of a few women and -children or imbecile dotards. Error there may be; but -sin cannot be, whether there be gods or not. For if there -be no gods there can be no sin; and if there be gods, who -made all things, it is inconceivable that they should have -made sin. Nor, if sin had any existence, could it be -increased or diminished. For all rational people know -that there neither were formerly, nor are there now, nor -will there be again, more or fewer evils in the world than -have always existed; the nature of all things, and the -generation of all things, being always one and the same. -And whereas these Christians profess, ‘We were sinners -by nature, but the All-Merciful hath changed us’—they -ought to be taught that no one even by chastisement, -much less by merciful treatment, can effect a complete -change in those who are sinners by nature as well as by -custom. Hence this boast of removing sins is an imposture, -and the religion that makes the boast is useless. -Moreover what an insult is it to their superior god that -these men should admit that he made them after a certain -pattern and then changed his mind and desired to remake -them! Or else they are forced to introduce a certain<span class="pagenum" id="Page_125">125</span> -Satan, who by his devices, perverted men forsooth from -the divine image, and so for a time overcame the superior -god. But it is clear, even to a blind man, that a superior -god, overcome, though but for a time, by an inferior god, -is for that time, no longer superior, much less Supreme -and All-Powerful. Therefore your religion is proved to -be not only useless, but blasphemous.</p> - -<p>“In the third place, mark the impudence of it and the -self-conceit. For admitting that the superior god could -send his son as a man, can we possibly believe that he -would send him as a Jew, and not as a Greek, or as a -Roman, or as a man of no particular nation? I have -heard you laugh at Zeus in the comedy when he wakes up -after his day’s debauch and despatches Hermes to the -Athenians and Lacedæmonians to complain that they curtail -his sacrifices and keep him on short commons. But -why do you not laugh at your own superior god who, awakening -after the slumber of many thousands of years, -despatches his son to one single nation, and that the smallest -and vilest and most contemptible upon earth? Moreover -consider how exacting and impudent is your religion -beyond all others. Heracles, Asclepius, and Romulus, -claim not to be the only children of God, but leave room for -others also. And how many others! Worship, if you will, -him who was put to death upon the cross, but set not your -selves above the Getæ who worship Zamolxis, or the Cilicians -who worship Mopsus, or the Acrananians who pay -divine honors to Amphilochus, or the Thebans who do the -same to Amphiaraus, or the Lebedians who (in company -with yourself) pay reverence to Trophonius. For how is<span class="pagenum" id="Page_126">126</span> -your Syrian saviour better than the Theban, or the Cilician, -or any other of the host of his rival saviours? Nay, he is -inferior, if we are to trust that which is reported concerning -him and them by the followers of each. For Christus -did but show himself to men in times past, whereas these -others, if you are to believe those who worship them, are -still to be seen in human form in their temples, appearing -with all distinctness.</p> - -<p>“Next, as to the uncertainty of your new religion. -Consider that just such another as your Christus, might -come into the world to-morrow, and indeed such are -continually coming forward in the market-place of every -town in Asia, who are wont to say, ‘I am God, or I am -the Son of God, or I am the Divine Spirit. I am come -to save you because ye, O men, are perishing for your -iniquities;’ and they persuade their dupes by promises or -threats: ‘Blessed is he who does me homage; on all the -rest I will send down eternal fire.’ And then the followers -of such an one in a confident voice call on us saying, -‘Believe that he whom we preach is the Son of God, -although indeed he died the death of a slave; yea, believe -it the more on this very account.’ If these people bring -forward a Christus every year, what is to be done by those -who ‘seek salvation?’ Must they cast dice to decide to -which of all the saviours they should pay homage?</p> - -<p>“But lest you should imagine that I am entirely dependent -upon you for my knowledge of this sect, understand -that both here, and in Hierapolis, and in Ephesus, I -have made search concerning it; and I am become an -adept in their ridiculous jargon which speaks of<span class="pagenum" id="Page_127">127</span> ‘the -narrow way’ and ‘the gates that open of themselves;’ -and ‘those who are being slaughtered that they may live;’ -and about ‘death made to cease in the world;’ and how -‘the Lord doth reign from the tree;’ and of ‘the tree -of life’ and ‘the resurrection of life by the tree.’ All -this talk of timber, forsooth, because their ringleader was -not only slain on the cross of wood but also a maker of -crosses, being a carpenter by trade! And I suppose if, -instead of being crucified, he had been cast down a precipice, -or into a pit, or hanged by the neck, or if, instead of -being a carpenter by trade, he had been a leather-cutter, -or a stone-mason or a worker in iron, then these absurd -people would have exalted to the skies a ‘precipice of -life,’ or a ‘pit of resurrection,’ or a cord of immortality,‘ or -a ‘stone of blessing,’ or a ‘sacred leather.’ What child -would not be ashamed of such babble as this!</p> -<p><span class="pagenum" id="Page_128">128</span></p> -<p>“And this brings me to my last point, the shame and -disgrace that any philosopher must needs bring both upon -himself and upon philosophy, in stooping to so puerile -a superstition. If you know not this, at least your new -friends know it; for like the hyena, they seldom attack a -full-grown man, but for the most part children or imbeciles; -and to the best of their power they would destroy reason -saying (like so many Metragurtæ, or Mithræ, or Sabbadii) -‘Do not examine, but believe,’ ‘Your faith will save you,’ -‘The wisdom of the world is evil, foolishness is good.’ -For this cause, because they distrust the wise and sober, -they prefer to decoy the young, saying to them, ‘If ye -would attain to the knowledge of the truth, ye must leave -your fathers and tutors and go with the women to the -women’s apartments, or to the leather shop, or to the -fuller’s shop, that he may there attain perfection.’ And -they retail the sayings of these illiterate creatures as if -they were repeating the precepts of a Socrates: ‘Simon -the fuller, or Eleazar the leather cutter, or John the fisherman -affirmed this, or that.’ I say nothing also of the -immorality of a religion, which asserts that God will -receive the unrighteous, if he humble himself, because of -his unrighteousness, but he will not receive the righteous -man who approaches him adorned with righteousness from -the first. All these immoral theories, these lies, and myths, -and vile superstitions, are taught by the Christians; and -taught in the name of whom? Of one who died as a slave -after being deserted (according to their own confession) by -his most devoted followers. And taught for what cause? -Simply because a phantom of him was seen after his death -by a half frantic woman and some dozen of his other -companions who conspired together for the purpose of -deception. For my part, if I must needs give a reason -why this most absurd religion attracts the multitude, I -should say that it is because the multitude in their inmost -heart, prefer falsehood to truth; and if I desired a new -proof that the world is governed by chance, or by fate, -and not by gods, I should discern it in the growth of this -pernicious superstition. Farewell and return speedily to -thyself.”</p> - - -<h3 id="iv_3">§ 3. OF MY REPLY TO ARTEMIDORUS.</h3> - -<p>I was astonished at the passion of his letter; and -though I was at this time neither a Christian nor likely to<span class="pagenum" id="Page_129">129</span> -become one, the injustice of my friend moved me to say -somewhat on the other side. My reply was to this effect:</p> - - -<p> -“ONESIMUS TO ARTEMIDORUS, HEALTH.<br /> -</p> - -<p>“Your vehemence surprises me. That I am not, -and shall not be, a Christian, must be clear from my previous -letters; and that which I saw in Jerusalem has set -me, even more than before, against the Jews and all things -Jewish. Nevertheless, Artemidorus, I am far from agreeing -with you in all your condemnation of this sect, which -you seem to me, of set purpose to misunderstand.</p> - -<p>“And why do you vent dogmas on me? How know you -that God is unknowable? Were it not more seemly for a -philosopher to conjecture, and not to know, where knowledge -is impossible? Why, therefore, should a man be -ashamed of conjecturing (in Plato’s company, I think), -that the most perfect image of the Supreme God is neither -a frog, nor a worm, but a righteous man? And if man -be at all like unto the Supreme Goodness, then to be virtuous, -I suppose is to be most like Him; and to be sinful -is to be most unlike Him, a calamity from which the -Supreme Being Himself might naturally desire to deliver -mankind. However, I purpose not to argue with you, for -I cannot think that you yourself believe in your own arguments, -you who say that there is no difference between sin -and error; or else I suppose you will be consistent and -blame your slaves equally if Glaucus to-morrow commits -theft or murder, and little Chresimus says that five and -six make ten.</p> -<p><span class="pagenum" id="Page_130">130</span></p> -<p>“But one word concerning Christus himself. It is but -a few weeks ago that I heard you praise some Roman or -other for saying that we ought to choose out some noble -life, to be as it were a carpenter’s rule, by which we might -straighten our own crooked life; why will you not praise -me, then, if upon finding this Christus to be a truly great -and noble man, I make his life the rule of mine? But you -reply, ‘What do you know that is noble and heroic in -him?’ I will answer this question when we meet. Meantime -let me say that though I know but little, it is more -than enough to assure me (for your letter proves it) that -you know nothing of him. Do not again suppose that I -am likely to be a Christian. I am prevented from this by -arguments, and by feelings still more powerful than arguments. -Yet I have at least this advantage, Artemidorus, -over you, that I have not yet allowed prejudice unphilosophically -to blind my eyes to the truth, and that, after -studying the life of Christus, the store of the examples of -great men, which you yourself have exhorted me to treasure -up in my heart, is now enriched by the example of -one more man, both good and great, who has been able, -according to your own avowal (perchance by the mere -memory of his goodness), to convert fullers and leather-cutters -and thieves and adulterers into decent citizens. -Farewell and be thyself.”</p> - - -<p>Although I spoke thus in defence of the Lord Jesus -against the reproaches of Artemidorus, yet was I very far -from following the Lord, yea and perhaps all the farther -that I had learned to talk admiringly of him as of a man on -a level with Socrates and Pythagoras and others. For -this kind of admiration took up that place in my heart<span class="pagenum" id="Page_131">131</span> -which should have been filled by faith or trust, and left -no room for them. Nor indeed was I fit at that time to -come to the Saviour because my eyes were not yet opened -to discern my own sins so as to desire forgiveness; for -the Saviour calls unto himself the “weary and heavy-laden,” -but I was not yet weary enough nor felt as yet the -burden of my sinfulness. And as for all those questionings -of words, and traditions, and proofs, on which Artemidorus -had set me, they had taught me indeed many new things -about the Lord Jesus, and what other people believed -concerning him, but they had not taught me the Lord -himself, so that I might know him and love him and believe -in him. And when at last I began to draw nigh -unto him and to listen to his words and to meditate on -them, behold, I was called away from my instructors in -Antioch, and found afterwards no one like-minded who -was willing to set forth before me the very words of the -Lord; but, on the contrary, those of the brethren whom I -met in Jerusalem cared not so much for the Lord as for -the Law of Moses, and drove me back from him when I -was desirous to draw near.</p> - -<p>But why do I blame others when I was myself mainly -to blame? For I erred in the pride of my heart, because -I preferred the wisdom of the Greeks to the wisdom of the -Lord Jesus. Therefore didst thou, O All-Wise, permit -me to have my heart’s desire, and to serve the Greek -Philosophy and to take that yoke upon my neck, that I -might prove it and know it, whether that service were -freedom indeed; and then didst thou make me to pass -through the dark valley of affliction and didst suffer my<span class="pagenum" id="Page_132">132</span> -wandering steps to stumble and sink in the mire of wickedness, -to the intent that I might understand at last that -the Wisdom of the Greeks, for all the beauty of it and the -pleasant sound of it, has no power to lift up a drowning -soul from the deep waters of sin.</p> - - -<h3 id="iv_4">§ 4. OF EUCHARIS AND OF MY LIFE AT ATHENS.</h3> - -<p>Partly perhaps because Eucharis had lived with her -father some years in Rome, (where women lead not -so sequestered a life as in Asia and at Athens) and -partly for want of slaves, and because her mother had -died when she was still in tender years, but also in great -measure because of the ability of her mind and the depth -and extent of her knowledge, Eucharis was rather as a -pupil and companion to Molon than as a daughter and -housewife. Her grace and beauty were more than equal -to her learning; but that by which she drew my heart to -herself was the gentleness of her disposition and the -singular modesty with which she bore her many accomplishments. -For though she was the flower of the house -and the delight of her old father, yet did she never in -any wise strain or try his affection by caprice or humors; -yea rather, by reason of his poverty, and because he had -scarce a slave whom he could call his own, she, to whom -all should have ministered, was content and glad to minister -both to the old man and to his friends, and this with -all willingness and aptness, and yet so modestly and -quietly that her coming was as noiseless as the sunshine, -and we only knew that she had departed because the<span class="pagenum" id="Page_133">133</span> -brightness seemed to have passed out of the chamber. -When I became the old man’s pupil, and in no long time -the most intimate of all his pupils, I obtained also a share -in the pleasure of her constant and familiar society; and, -by degrees, gaining the liking of my old tutor, I was helped -to the friendship of his daughter as well; and conceiving -for her an affection more intimate than friendship, I -was blessed at last, in return, with the certainty of her undivided -love.</p> - -<p>The time had now come for me to put the kindness of -Philemon to the proof. From the first, he had treated me -rather as a son than as a slave; and, whithersoever I had -accompanied him, his carriage towards me had always -been such as to lead even those who knew that I had once -been a slave, to suppose that I had been long ago emancipated. -So I straightway wrote to him, telling him of my -affection for Eucharis, and how I had obtained the consent -of Molon; and although I did not venture to express -the hope that he would make me free at once, yet I besought -him to make some promissory emancipation (after -the custom common in Asia) that I might be free, on condition -of serving him faithfully for such period as he might -please to name. This limited request I made, rather for -form’s sake than as supposing that he would stand upon -conditions; for, remembering his constant kindness, I -looked for nothing less than that he should wholly emancipate -me at once. So having sent off this letter I confidently -waited for an answer. Meanwhile I spent the -time pleasantly in the society of Eucharis, and Molon, -and my companions in learning; and I also took a great -delight in the beauties and antiquities of Athens.</p> - -<p><span class="pagenum" id="Page_134">134</span></p> - -<p>The dreams and visions with which I had been visited -in Syria, and still more while I was tempest-tossed sailing -to Peiræus, soon ceased after I had been some few days in -the house of Molon. Each day brought with it some new -thing to see or hear. Though the streets of Athens were -not to be compared with those of Antioch, being small -and mean and narrow and not evenly built, yet the public -buildings and temples and theatres far surpassed anything -I had seen in any city of Asia; and as for the statues of -the gods, they fairly ravished the heart with their beauty. -Moreover an edge was given to every pleasure of sight by -the hearing of some history or legend; how Demosthenes -spoke in yonder place of assembly, and in these groves -and porches walked Aristotle amid his disciples, or Plato -taught, or Socrates conversed, and here the tyrant was -slain by Aristogeiton, and there Pericles pronounced the -funeral oration over them that fell in the wars. Also, it so -chanced that, besides the daily sight of the palæstra and -the attendance at the lectures, the Dionysian festival with -its customary plays came round while I was still at Athens. -I had seen plays before in Asia, yet these so enchanted -me with the beauty of the masks and choruses and the -marvellous skill of the actors that I was well-nigh swallowed -up with the glory of the drama; and finding occasion to -be introduced to some of the actors, I frequented their -society and heard them rehearse, and sometimes myself -practised recitations in their presence, endeavoring to gain -some knowledge of their art. Amid all these engaging -pursuits and delights, the time passed as if upon wings; and -in the evening the greatest delight of all, after the thou<span class="pagenum" id="Page_135">135</span>sand -pleasant distractions of the day, was to talk with -Eucharis and her father concerning all that I had seen and -heard.</p> - -<p>We conversed together of all matters of art and letters -and philosophy, and not seldom about my own life, the -sorrows of the past, and what remained in the future; -and, as was natural, my travels in Syria were not forgotten. -Yet about these I spoke seldom and sparingly, lest -I should be forced to make mention of the Christians; -concerning whom at that time I was loth, I scarce know -why, to say aught either for good or evil. But on the last -day of our being together, some fate (as I then called it) -decreed that I should no longer keep silence concerning -them. It was after this manner. We had been conversing -together, Molon and I, touching the Pythagoreans, by -what bond of fellowship their society was in former times -bound together, and by what cause that bond was broken. -And thereupon I all unwittingly let fall some words (and -repented as soon as they had been spoken) how a certain -Christus, a Syrian, had founded a society, somewhat akin -to the Pythagorean sect. Then Eucharis straightway -would have give me some account of this Christus and -his society; and when I made as if I had not heard her, -and afterwards would have put her off on some pretext—saying -that the matter was not worth her hearing, or that -I knew not much of it for certain, and the like—she looking -steadfastly upon me and perceiving (I suppose) that I -was in some confusion, besought me not to hide from her -anything that I knew. So I, not finding any escape, began -to describe to her the new Brotherhood or Commonwealth<span class="pagenum" id="Page_136">136</span> -or Christus, as I conceived it; and being carried onward -I spoke more freely than I had intended, and summing up -all that I had heard and some things that I had imagined, -I described how wealth and violence were to have no more -power in the world, and there was to be no more oppression, -and sin was to be taken away by forgiveness; and -those that the world counted great were to be cast down, -and he that was humblest and made himself least was to -be lifted up and, in a word, the most willing servant of all -was to be king of all; and all the nations of the earth -were to be as one Family, wherein Christus was to be the -Elder Brother, and the Father was none other than the -Supreme God; and how (as his followers averred) he had -foretold that he should be slain, yea, and declared that he -would willingly die, but that, overcoming death, he should -manifest himself to his disciples after death, and be constantly -with them; and how his disciples alleged that -somewhat of this kind had indeed come to pass, for that -many of them had seen him in apparitions by day or -dreams by night; and lastly how (whatever error else -there might be among this sect) this Christus of a truth -appeared to have a marvellous power to turn the vile and -wicked to lives of virtue and purity.</p> - -<p>All this time Eucharis was rapt in thought; but I was -so intent on the matter of my discourse that I noted not -her countenance till I had well-nigh made an end of -speaking; but when I perceived it, I broke off, saying -that after all, it was but a Jewish superstition, and that as -for these apparitions of Christus, they were but according -to nature, if there were indeed any apparitions at all. But<span class="pagenum" id="Page_137">137</span> -Eucharis, still musing and pondering, made no answer for -a while, and at last asked my opinion concerning all -dreams and visions, whether they came from the gods or -no. I said, “No, but from natural causes.” Then replied -Eucharis, “Yes, but if, as your Artemidorus says, -the twin-stars that bring mariners help, come to us from -natural causes, and yet you worship the gods that send -them; may it not also be that some dreams and some -visions, though coming to us—like air and light and the -fruits of the earth—in the common course of nature, may -nevertheless be sent to us by the immortal gods?” Then -after a pause she added, “And you too, Onesimus, while -studying the life of this Teacher, have you too been visited -by him in your dreams?”</p> - -<p>Fearing to be engaged in any further discourse concerning -this matter I rose up to bid Molon farewell, alleging -the lateness of the hour; but at that moment there came -a knocking at the door, and presently appeared Chresimus, -a slave of Philemon, bearing a letter for me, and -with the letter this message by word of mouth, that the -old man desired my most speedy return. I broke the seal -at once, fearing that Philemon might be sick and nigh -unto death. But the latter said not a word touching his -health, nor did it give any answer to my request for freedom, -neither “yes” nor “no,” only bidding me use all -expedition to return because “something of great import” -had taken place, concerning which he would gladly have -speech with me before resolving further in the matter on -which I had written to him. I wished to have tarried yet -a few days in Athens, but Philemon’s command was ex<span class="pagenum" id="Page_138">138</span>press -that I should return on the next day, and that Molon -should excuse me to my friends; and, so saying, Chresimus -went forth to make ready for our departure on the -morrow. My heart sank within me as I turned to bid -farewell to Eucharis, foreboding that I should henceforth -live without her, and that life without her would be death. -But she comforted me, saying that her memory must -always live with me, as mine with her; and that we must -take hope as our common friend; and clasping round my -neck a little amulet, which I was ever to guard with the -token of my brother Chrestus, “On thy brother’s gift,” -she said, “there is written TRUST, and on mine there is -HOPE; and with trust and hope we must needs do well; -for as to love we need no assurance:” and with these -words she bade me her last farewell.</p> - - -<h3 id="iv_5">§ 5. HOW I RETURNED TO COLOSSÆ, AND OF MY NEW -LIFE WITH PHILEMON.</h3> - -<p>Even while Philemon embraced me on my return to -Colossæ, I perceived that he was marvellously changed. -Whereas he had been wont to wear on his countenance -an anxious and restless expression, now he was calm and -composed, with a cheerfulness that seemed to spring (not -as in the former days of his settled health when I first -knew him) from easiness and good temper, but from -some deep change in his nature. The suspicion that came -into my mind on beholding him was confirmed by the first -words he uttered thanking the Lord for my safe return; -and he immediately avowed that he had become a Chris<span class="pagenum" id="Page_139">139</span>tian. -Had he then, I asked, submitted himself to the Jewish -law? No, he replied; Paulus (the same of whom we -had heard so much while we were in Syria) who had -admitted my master into the sect of the Christians, had -taught him that it was neither needful nor fitting that he, -being a Gentile, should observe the laws of the Jews. When -I asked him what Artemidorus said, he bade me no more -mention the name of the Epicurean, whose society, said -he, I have for sometime renounced. Of others of my best -friends he spoke in the same way, especially of Epictetus, -and Heracleas; but he made mention of other persons, -mostly bearing Jewish names, and men either not known -to me or known to be illiterate and of the common sort, -with whom he hoped I should soon be better acquainted; -“for they,” said he, “belong to us—as will you also, my -dear Onesimus, in due time, I hope and earnestly believe—and -the brethren of Colossæ are wont to meet at worship at -my house.” My thoughts being in a maze I thought to -turn the discourse by questioning him concerning friends -and kinsfolk, and I inadvertently asked whether his sister’s -son—who was wont to come in from the country to visit -him each year—was intending to come to the city at the -forthcoming feast of Zeus; but Philemon, making some -hasty sign to deprecate my speech about the festival, -added gravely and with authority that he was assured I -should no longer wish to take part in the procession nor -to go to any of the games or public spectacles; “for,” -said he, “it is not gods but demons that preside over such -shows.” Much more he said on this topic; and I found -that my last letter to Artemidorus (as the Epicurean had<span class="pagenum" id="Page_140">140</span> -reported it, misconstruing it, I suppose, in his passion) -had caused Philemon to think that I was already a Christian -in heart. But, concerning Eucharis and emancipation, -not one word.</p> - -<p>After waiting a long while to see whether he would be -the first to speak, I reminded him of my request. He -replied that he had a good will, yea and a sincere affection -for me, and that he fully intended to emancipate me; -but he did not think it fit that I should take to wife the -daughter of a rhetorician and declaimer such as Molon, -one who was by pursuit, as well as by disposition and -nature, devoted to the worship of false gods. He had -therefore arranged for me a marriage with the daughter of -a very worthy citizen, Pheidippides the wool-seller, who, -though not as yet one of the brethren, was most favorably -inclined towards them, and who was quite willing to give -me Prepousa to be my wife, if Philemon would emancipate -me and give me a sufficient estate; and this, said he, -I shall willingly do.</p> - -<p>I was speechless with anger. But Philemon supposed -my silence to be caused by excess of gratitude unable to -find vent in speech. So looking affectionately on me he -said there was no need of thanks, for that he was willing -to do much more than this rather than suffer my soul to be -ensnared at Athens. Then, in the same tone of authority -in which he had spoken throughout (unusual in him and -to me most unexpected and distasteful) he said that I was -wearied with travel and had need of rest; wherefore he -desired that I should consider myself excused from my -attendance and retire to my chamber. When I went<span class="pagenum" id="Page_141">141</span> -forth from his presence, a great gulf seemed to divide me -from Eucharis, and from freedom, and from all hopes of a -happy future. As to the religion of the Christians I was no -longer drawn to it even so much as before. Had I not in -former time restrained Philemon from joining himself to -it? Had he not in those days acknowledged that my -understanding was superior to his, deferring readily to my -advice? And now was I to confess myself in the wrong? -Was I, slave-like, to bow to one inferior to me in mind, -because he chanced to be the master of my body? How -could I meet Artemidorus or Epictetus after so great a -disgrace? On the morrow, therefore, when I attended -Philemon in the library and he asked me what I thought -of his proposals, adding that he trusted I should soon be -willing to receive baptism, I with difficulty restrained myself -so far as to answer merely that at present I was -unwilling, and that in any case I did not wish to marry -Prepousa. He was silent for a while and evidently displeased. -Then he exclaimed, “If only Paulus were in -Asia at this time, my hopes of thee would be speedily -fulfilled.” But as I had been often present willingly at -the Christian meetings in Antioch, he said that I could -make no objection to be present at the meetings of the -brethren in his house where I should receive instruction -which, he hoped, would soon induce me to be baptized. -About manumission as before, not a word; but I perceived -that it was hopeless to ask for it.</p> - -<p>That same day I was summoned to attend one of the -meetings of the brethren, at which were present all the -slaves of Philemon, and not a few belonging to other<span class="pagenum" id="Page_142">142</span> -citizens, and many freedmen also, and some that were -free-born; but these, few, and for the most part Jews, -and not men of any breeding or education. And I, being -wilful at that time, and contemptuous of others, and given -to think far too highly of myself, looked down upon these -unlearned brethren, and stopped my ears against the -truth and hardened my heart, scoffing within myself at -their faults of speech and solecisms, and at the barbarous -dialect of their Greek; and besides, to speak the truth, -the discourses of Archippus, the son of Philemon, were -too much upon the prophets and too little upon him to -whom the prophets bear witness. So they moved me no -more than the discourses of Lucius at Antioch, or even -less. Yet once when Tatias—the man whom Philippus -had raised from the dead—stood up and testified how all -things had become new for him since he had believed in -the Lord, and how darkness had passed away and all was -full of light and joy and peace, and how the Lord Jesus -was a friend that never failed in the hour of need: then -for the first time, spite of myself, my heart was touched -and I seemed ready to stretch out my hands to the -Saviour; but at that instant methought I saw Philemon -watching me narrowly to see whether I was moved by the -discourse, and thereon my heart rebelled again and I -could think of nothing but the great gulf which my master -placed between me and Eucharis. Thus was my heart -still hardened against the truth.</p> - -<p>Being in this condition of mind, I found my new life -full of dullness and melancholy. Each day passed like -the day before, and prepared for a morrow that should be<span class="pagenum" id="Page_143">143</span> -still the same. The images of the gods had been removed -from the hall and from the court-yard; no pictures, no -songs, no garlands, no feasts, nor meetings of friends; -our old acquaintance seemed to have disowned us, and -there were no longer any occasions for discourse on arts, -or letters, or philosophy. Even the library had been despoiled -of many of the best and choicest books; the -busts of most of the great poets and authors had been -removed; and Philemon employed me during many hours -of the day in transcribing, no longer Euripides or Menander, -but the Greek translations of the books of the Jewish -prophets. The only diversity in the circle of our daily -life was that on certain days the household met for worship; -but if I profited little from the first day of meeting, -I gained even less from those that followed; for then a -certain Pistus, a Paphlagonian slave, took a great part in -the prayers and discourses, especially when Archippus -was absent, and one might as well have hoped to gather -grapes from brambles as good from the words of Pistus. -If such was our life at home, it was vain to look for -change in life abroad. For I was no longer permitted to -go to any public spectacle; and the society of every friend -and acquaintance for whom I had any affection was proscribed. -In this solitude and dejection I looked for -counsel, but could find none. To Artemidorus, being so -near a neighbor, I durst not resort, for fear lest Philemon -should be informed that I had disobeyed his prohibition, -but I resolved that I would use the first occasion to go to -Hierapolis that I might there ask the advice of the young -Epictetus.</p> - -<p><span class="pagenum" id="Page_144">144</span></p> - - -<h3 id="iv_6">§ 6. CONCERNING MY VISIT TO EPICTETUS.</h3> - -<p>When I came to Hierapolis I found Epictetus keeping -his bed and scarce able to move a limb. His master, he -told me, had tortured him most cruelly, twisting his leg so -as to force the bone from the socket; and the physician had -declared that he would be lame for life. In answer to my -execrations against all masters of slaves and Epaphroditus, -his master, in particular, “Peace, my friend,” said -Epictetus, “our masters are becoming better and not worse; -and besides, ever since the sixth year of Claudius, we have -a law in our favor. For, before, if we were turned out to -die in the streets, and then were impudent enough to -recover, our masters could claim us back again; but now -the divine Claudius has decreed that if death spare us, -our masters shall spare us also. However, my chief consolation -lies not in the laws of Claudius, but in philosophy; -for since you and I were last together, you must know I -have become a philosopher.” “Prithee,” said I, “if -slaves can indeed become philosophers, let me have some -benefit of your philosophy; for assuredly I have need of -it. Did not your philosophy fail you when that cruel -wretch so wantonly injured you?” “Pardon me,” replied -Epictetus, “he did not injure me, as indeed I explained to -him at the time.” “Explain then to me,” said I, “this most -mysterious riddle.” “I told him he could not injure me -though he would injure himself. Hereon he retorted that -he would break my leg. I replied, ‘In that case it would -be broken, but what of that?’ At this he stared like a bull,<span class="pagenum" id="Page_145">145</span> -and said that he would cut off my head. To that I -rejoined, ‘And when did I ever tell you that I had a head -of such a kind that it could not be cut off?’ Upon that he -burst into a passion, threw me down, kicked me, and began -to twist my leg. As he proceeded, I warned him and said, -‘If you continue, you will certainly break it.’ He continued; -and then I said to him, ‘There, now my leg is -broken; but you have not injured me, but only my leg -and perhaps yourself.’”</p> - -<p>All this seemed to me new and yet not new. Sitting -down on the bench beside his pallet, I said, “Well, but, -Epictetus, this differs not much from the philosophy of the -Stoics or the Cynics.” “I did not maintain,” replied he, -“that my philosophy was new. Nevertheless I do not -perceive that it is very common in these parts.” “You -mistake,” said I, “a great many in Hierapolis read Chrysippus, -and not a few even in Colossæ.” “Read Chrysippus,” -exclaimed my friend with a laugh. “Yes, read -Chrysippus, but how many act Chrysippus? Much as if -we were to go to a wrestler, and say to him, ‘Come, Milo, -shew us how you can give your adversary a fall,’ and Milo -should reply, ‘Nay, rather step into the next room, and -feel the weight of my dumb bells.’” Then he turned -affectionately to me and said, “It is not the object of life, -my dearest Onesimus, to have read the hundred and forty -volumes of Chrysippus, but to put the precepts of Chrysippus -in use, and so set them before men in a brief form fit -for use; and this is what I am endeavoring to do.” “Set -them before me then,” said I,<span class="pagenum" id="Page_146">146</span> “for Zeus knows that if you -have any philosophy fit for use, I can find use for it. -What therefore is the foundation of your philosophy?”</p> - -<p>“The foundation,” replied my friend, “consists in the -distinguishing of things in our power from things not in -our power. The things that are needful are in our power, -viz. justice, temperance, truthfulness, courage and the -like; but the things that are not in our power are not -needful, such as wealth, beauty, reputation, health, pleasure, -life and the rest. Many philosophers admit this in -word, but do not carry it out in deed, partly because they -talk much and do little, and being immersed in speculations -are not ready for actions, when the hour for action -is at hand. But if a man have this foundation once solidly -built within his heart so as to be able to base all his -actions on it, from that time he will be perfectly free and -do all things according to his own will. Therefore make -up your mind once for all what is your object in life; what -it is you want. A dinner? or to escape a whipping? -Well, then, you will do your master’s bidding to gain your -dinner, or to escape a whipping. But a philosopher will -not do this, because he does not fear hunger, nor a whipping, -nor any master. ‘What,’ you say, ‘must not a -philosopher fear Cæsar?’ No, for he does not fear the -things that Cæsar can bring. For, mark you, no one fears -Cæsar in himself, but only the things that Cæsar brings -with him, such as the sword, banishment, poverty, torture, -disgrace. But fetch me Cæsar here without his thunders -and lightnings, and see how bold the veriest coward will -be. Why then should a philosopher fear Cæsar, since he -has no fear of Cæsar’s thunder and lightning?<span class="pagenum" id="Page_147">147</span></p> - -<p>“Distinguish therefore between what you can and what -you cannot do, and in that knowledge you will find -freedom. If you are thoroughly persuaded in your inmost -mind that those things only are yours which are really -yours and which are needful to you, then you will aim at -nothing which you will not attain; you will never attempt -anything with any kind of violence to yourself; you will -blame no one, you will accuse no one; nobody will ever -hinder you from the accomplishment of your desires; in -fine, you will never be subject to the least regret. Take -an instance. My leg, you will observe, is inflamed, and -it has certain sensations which are called painful. Good: -that is the popular manner of speaking. But it is a mere -imagination. My inflamed leg does not hinder me from -being honest, just, and courageous; in other words from -attaining the objects of existence and the aim of all my -desires. Consequently I have accustomed myself to bear -always in mind that pain of this kind does not concern -me and is no real evil. For it is of the nature of things -that have no dependence on me. ‘But you will be lame -for life,’ say you. That is very probable, and indeed our -physician tells me it is certain. But what then? When -I am lame, my lameness will be an obstruction to my feet -in walking, but not to my will in doing what it is inclined -to do. It follows that sorrow and the signs of sorrow -such as weeping and groaning, are all the mere results of -false conceptions and imaginations. What is misfortune? -Prejudice. What is weeping? Prejudice. What are -complaints, discontents, repining, fretfulness, restlessness? -All so many forms of prejudice, and prejudice moreover -concerning things uncontrollable by the will.”<span class="pagenum" id="Page_148">148</span></p> - -<p>He paused. “You have defined sorrow,” said I, “and -how do you define death?” “A mere mask,” he replied. -“It has no teeth. Turn it on the other side and you will -find it does not bite you. It is a mere going away. Life -is as it were a feast. At birth God opens the door to you, -and says, ‘Enter.’ At death, the feast being now ended, -God opens the door to you once again and says ‘Depart.’ -Whither? To nothing terrible. Only to the source -whence you came forth. To that which is friendly and -congenial: to the elements. What in you was fire, goes -away to the fire; what earth, to earth; what air, to air; -what water, to water. There is no Hades, nor Acheron, -nor Cocytus, nor Pyriphlegethon; but all is full of gods -and divine beings. He who can think of the whole universe -as his home, and can look upon the sun, moon and -stars as his friends, and enjoy the companionship of the -earth and sea, he is no more solitary nor helpless exile. -Let death come to you when he will. Can death banish -you from the universe? You know he cannot. Go where -you may, there will be still a sun, moon, and stars, dreams -and auguries and communications with the Gods.”</p> - -<p>I interrupted him. “You say there is no Hades; are -there then no Elysian fields?” “I do not know,” replied -he; “but why seek any greater reward for a good man -than the doing of what is good? After being thought -worthy by God to be introduced into His great City, the -Universe, so that you may discharge for him the duties of -a man, do you still cry for something more, like a baby -for its food? Do you need coaxing and sweetmeats to -induce you to do what is right? Be not like a bad actor<span class="pagenum" id="Page_149">149</span> -that forgets the part assigned to him, when he steps upon -the stage. ‘I was sent in this world to play a part.’ Well -said, Mr. Actor; and what part? ‘The part of a witness -for God.’ Good: repeat your part. ‘I am miserable, O -Lord; I am undone; no mortal cares for me; no mortal -gives me what I want.’ What babble is this! Away with -the fool. He has forgotten his part; hiss him off the -stage.</p> - -<p>“Or take another of my metaphors. God is your -general, and you must be to him a loyal, obedient soldier, -having sworn an oath of obedience, which you will sooner -die than break. Dost Thou wish me to live? I live. To -die? Then farewell. How wouldst Thou have me serve -Thee? As a soldier? Then I go cheerfully to the wars. -As a slave? I obey. Whatever post Thou shalt assign -to me, I will die a thousand times rather than desert it. -Where wouldst Thou that I should serve Thee? In -Rome, or in Athens, or in Thebes? Thou art not absent -from populous cities. Or on the rock of Gyarus? -Thou wilt be with me even there. Only if thou shouldst -send me to live where it is no longer possible to live conformably -with nature, then, but not till then, should I -depart, accepting as it were Thy signal of recall.”</p> - -<p>Here he made an end, and I sat for some time silent. -His words were to me as a trumpet-blast arousing within -me a host of virtuous resolutions, which I at that time -mistook for virtuous acts, and thought myself already an -athlete or a hero; even as a drunken man supposes himself -Heracles, or as the reader of the hundred and forty-three -volumes of Chrysippus believes himself to be a man<span class="pagenum" id="Page_150">150</span> -of virtue. Presently I arose and thanked him, saying -that I went forth as it were to the Olympian contest, to -put in use the precepts of Epictetus my trainer. He -smiled, and as I went forth from his chamber, he called -after me, “Yes, but Onesimus, for this contest you need -not wait four years.”</p> - - -<h3 id="iv_7">§ 7. HOW I TRIED THE PHILOSOPHY OF EPICTETUS.</h3> - -<p>Epictetus was right; I had not long to wait for the -contest of which he spoke. It began on the morrow, and -continued without intermission; for day by day I was constrained -to be present at the meetings of the Christians, -and day by day Philemon questioned me whether I had -not now at last been persuaded, and whether I was not -willing now to be baptized. However, I followed the -advice of Epictetus, and said to myself, “Truthfulness is -in my power, but the goodwill of Philemon is not in my -power, therefore it does not concern me, and I will not -trouble myself about it.” But, in the evening of each -day, when I perceived that the breach was widening -between me and my master, and when I called to mind -that it depended on him whether I should be free or a -slave, and united to Eucharis or parted from her for ever, -then my mind misgave me that I could not honestly say, -“His goodwill concerns me not.” Oftentimes I checked -myself, saying that I was placed in the Universe as a sentinel -by God, and that I must not neglect my post wherever -it might be; but as often as these words came to my memory, -there came others also, namely that<span class="pagenum" id="Page_151">151</span> “if we were -placed by him where we could not live conformably to -nature, then we might accept this as the voice of a trumpet, -sounding recall and bidding us quit this life for another.” -And said I to myself, can it be considered living -according to nature, that I should live in subjection to -such a servitude as this? Or is it living according to -nature, to be removed from all learning, just when I have -been trained to use and enjoy it? and to live apart from -all friends, consorting with none but slavish dispositions? -and, in a word, having many faculties trained to noble -uses, to be placed in a position where all those faculties -must needs rust unused?</p> - -<p>Meanwhile the conduct of Pistus widened the breach -between my master and me and altogether envenomed my -very soul against the faith. This man had been Philemon’s -secretary during my absence at Athens; and now, -finding himself like to be supplanted, he began to alienate -Philemon from me by sly insinuations, hints, letters unsigned -in a strange hand, and sometimes also by open -questions cunningly asked of me in Philemon’s presence. -As, for example, on the day when I had visited Epictetus, -he asked me, in my master’s hearing, whether Epaphroditus -was in good health, he being the master of Epictetus, -and a very dissolute man. When I said “Yes, as far as -I knew,” I could see from Philemon’s countenance that -he greatly disliked my going thither; and I at once explained -that I had not gone to see, nor had I seen, Epaphroditus -himself, but only his slave Epictetus, who was -sick. Yet the cloud on my master’s brow did not altogether -vanish; and he did not forget it. For that same<span class="pagenum" id="Page_152">152</span> -evening he took me aside, saying that it was time to have -done with youthful passions and caprices, and had I considered -his proposal—not about baptism, for he would not -at that season make mention of higher matters—but concerning -marriage, and was I willing to marry Prepousa? -I said “No.” Hereat he became very grave, saying that -it was a very suitable match for me, and well fitted to keep -me from evil courses, such as young men were liable to; -and he bade me think further of it and meantime to be -more discreet what company I kept, for he disliked that -I should so much as enter the house of such a one as -Epaphroditus, though it were but to visit a sick slave. It -was all in vain that I attempted (perhaps too obscurely, -for I could not now speak freely with Philemon as in old -days) to explain that I stood in need of counsel and that -I had gone to Epictetus for it. “That is settled”—was -all he had to say, before he dismissed me to my chamber. -Only, as I was departing, he called me back, and asked -me whether I had at least given up the thought of Eucharis. -I said “No.” To which he replied that he was very -sorry for that, for he could not consent that my soul should -be ensnared by such a marriage, and so long as I entertained -that foolish passion it was not possible for him to -entertain the project of emancipating me. So saying, he -dismissed me to my chamber, speechless with passion. In -this mood I took up my pen and wrote thus to Epictetus:—</p> - - -<p> -“ONESIMUS TO EPICTETUS, HEALTH.<br /> -</p> - -<p>“I leaned on your philosophy, and it has proved a -broken reed. No longer can I live under the insupporta<span class="pagenum" id="Page_153">153</span>ble -yoke of my slavery here. Yet what am I to do? I -cannot live conformably to nature. ‘Then die,’ say you. -And what then becomes of Eucharis, who would break her -heart for my departure? Your philosophy takes no account -of wife, or children, or those dear friends who are -second selves. Their happiness is not in your control; -and yet how can you be tranquil in their unhappiness? -Answer me that.</p> - -<p>“One question more. A fellow here, a Paphlagonian, -one Pistus, is poisoning Philemon’s mind against me, -drops notes, in a strange hand and nameless, accusing me -of deceit, theft, frequenting brothels and all manner of -impurity. His last stroke has been to persuade Philemon -to forbid me from visiting you. I hate him, and intend to -hate him. Does your philosophy allow of hate?</p> - -<p>“A third question. You say, We are soldiers and must -die sooner than desert our post. But who shall go bail -for our General, that he is not a fool or a knave, or anything -but a name? Looking on the battle-field of the -Universe I see a conflict but the issue doubtful; no signs -of generalship, or at least of victory; in one place joy, in -three places sorrow; pleasure here, pain there; virtue -sometimes prevailing, more often vice; one master, twenty -slaves; animals preying (by necessity) on other animals; -men (by necessity or choice?) oppressing other men; -everywhere conflict, the General nowhere. Read me -these riddles, or be no Œdipus for me.</p> -<p><span class="pagenum" id="Page_154">154</span></p> -<p>“Pardon me, dearest friend and guide, but I am beside -myself with passion, anxious, not for myself but for one -beyond the seas, who sits awaiting tidings from me and -feels her life to be bound up with mine. Strong in your -presence, absent from you I am most weak. Impart, I -beseech you, some of your strength to one who sorely -needs it.”</p> - - - -<h3 id="iv_8">§ 8. HOW I WAS ACCUSED OF THEFT BY THE DEVICES -OF PISTUS.</h3> - -<p>At this time, and before I had heard from Epictetus, I -received a letter from Eucharis. After some delay, vainly -hoping to be able to impart more joyful tidings, I had -written to her putting as bright a color on the future as I -could, but not concealing Philemon’s strong objections -and present refusal; and now I received her answer. It -was inclosed in a letter from Molon, in which he spoke of -his class and his pupils, and hoped that I was continuing -my studies at Colossæ, entering also into details about his -recent lectures; at the close of his letter he added that -Eucharis was not in good health, and that he feared she -was troubled in her mind, being infected with superstition. -Her old nurse Thallousa affirmed that she had been fascinated -by the evil eye; but he thought the mischief had -been in part caused by certain women of her acquaintance, -Christians from Corinth, who had brought to Athens some -strange rites and doctrines of one Paulus, and who seemed -to have disturbed her mind. However he trusted that -her trouble would pass away when better tidings came -from Colossæ. The letter from Eucharis was to this -effect.</p> -<p><span class="pagenum" id="Page_155">155</span></p> -<p>“Do not cease to hope, dearest Onesimus. If I grieve, -it is because I seem to see thee grieving. Could I but -know that thou wert hopeful, I also could be both hopeful -and happy. Thallousa would fain console me, when I -weep, by telling me sad stories of others who have loved -and have been made sad by separation, but I am not so -cruel as to be made happy because others are sad; so I -seek comfort elsewhere. Dearest, when we were last -together, some doubtful words fell from thy lips, questioning, -methought, whether there be any Elysian fields such -as the poets sing of. Yet does it not seem (this present -world being so very full of sadness) that there must needs -be some Isles of the Blessed, called by whatever name, -where those whom hard fate has divided here, but whom -the good gods must surely destine to be some day united, -shall meet, again never to be parted? Dearest Onesimus, -dearer to me than my own life, what if we meet not again -on this earth? May it not be that we shall meet elsewhere? -Yet, even for this life, I still trust and hope; -and do thou the like for my sake. To think of thee hopeless -kills me. O dearest friend, sweet cause of my heart’s -most bitter sorrow, think not that I reproach thee because -thy love is cruel. Sweeter, far sweeter, to mourn as I -mourn for thy absence, than never to have known and -loved thee. Farewell and hope on; and believe me faithful -to thy love, whether I live or die.”</p> - -<p>At the end of the letter were added these words:</p> -<p><span class="pagenum" id="Page_156">156</span></p> -<p>“I see I have ended my letter with a word of evil -omen. Onesimus laughs at omens; but for my own pleasure -I will avert the evil by repeating a former question. -The visions concerning Christus that thou didst speak of, -have they ever appeared to thee too in thy dreams? Because -thou didst forget to answer this same question when -I first asked it of thee, let this violet, which I now kiss, -be my ambassador that thou forget not a second time.”</p> - -<p>While I sat with the withered flower in my hand, musing -on Athens, seeing, as if before mine eyes, the little chamber -in which even at that instant perchance Eucharis sat -spinning, and Molon reading by her side, a message was -brought to me by Pistus that Philemon desired to see me -in the library; “and,” said the Paphlagonian in a malicious -tone, “you were best think of some subtle defense, -for the old man knows what you have done. But you -will probably prefer to appease him by confessing.” The -man’s malice angered me, and I entered the room in some -heat. It soon appeared that a copy of the plays of Aristophanes -was missing from the library. Philemon was at -that time reviewing his books with great exactness, destroying -such as seemed unfit for a Christian household; -and he had expressly enjoined on me not to take any of -the works of the poets of the Old Comedy out of the -library, and I had obeyed him. But when this book was -missed, Pistus had affirmed that he had seen me reading -it in my chamber. Understanding this I replied roundly -that the Paphlagonian lied. But Philemon bade me bethink -myself whether unwittingly I might not have taken -it from the library, being always fond of the works of that -poet, and having in former times been accustomed to take -freely from any part of the library such books as I desired; -and he added that, of the rest of the household, very few -could understand the book, being illiterate, and those who<span class="pagenum" id="Page_157">157</span> -could have read it would not do so, because they had -received the seal in Christ and belonged to the saints. I -could but repeat that I had not taken the book. On this -Pistus said, with a sneer, that, if that were so, the worthy -Onesimus would probably be quite willing that his room -should be searched. I at once assented; but scarcely -had two slaves quitted the room on their quest, when the -villainy of Pistus was revealed to me; and I turned and -took him by the throat saying that, if the books were -found in my chamber, the Paphlagonian had hidden them -there. Hereat Pistus fell on his knees, making as if he -were terror-stricken by my violence, and calling the Lord -to witness his innocence. Philemon indignantly bade me -desist; but his indignation became still greater when the -two slaves returned bearing the missing volumes, which -they had found it seemed, hidden under my couch. In -the presence of all the slaves he ordered me to return to -my chamber, saying that at first he had never thought to -accuse me of stealing the books, but only of thoughtlessly -or wilfully borrowing them, but now he knew not what to -think. So I went back to my chamber under suspicion of -being a thief; and entering I found on my table this letter -from Epictetus.</p> - - -<h3 id="iv_9">§ 9. HOW EPICTETUS FURTHER EXPLAINED HIS PHILOSOPHY.</h3> - - -<p> -“EPICTETUS TO ONESIMUS, HEALTH.<br /> -</p> - -<p>“A bad performer cannot sing alone but only in a -chorus. In the same way some weak-kneed folk cannot -walk the path of life alone, but must needs hold some<span class="pagenum" id="Page_158">158</span>body’s -hand. But if you intend to be ever anything better -than an infant, you must learn to walk alone. It -angers me to hear a young man say to his tutor, ‘I wish -to have <em>you</em> with me.’ Has not the fellow God with him? -But, Onesimus, you are not willing to take God as your -guide in practice, though you profess to do so in theory. -For with your lips you say, ‘O Lord, suffer me to go -straight on for twenty-five furlongs and a half, and then to -take the first turning to the left.’ However, let me attempt -to answer your questions; but not in order, for first -I must shew you that whether there be a good God or no, -you must needs act as though there were a good God or -else you must die. First then, that there is Demeter, is it -not clear to all those who eat of bread? And that there -is a Helios or Apollo, is not that also clear to all who -enjoy the sunlight? Call the former Bread, and the latter -Sunlight, if you will; still there they are, and you must -partake of them and acknowledge them, as long as you -partake of the Feast of Life.</p> - -<p>“But you complain that the Host of the Feast is unkind -or foolish, not making proper provision for his guests. -Foolish man! Then why remain a guest? Do not be -more foolish than children. When the game ceases to -please them, they say ‘I will play no more.’ So do you, -if the feast please you not, say ‘I will feast no more;’ -and go. For remember the door is always open. But if -you remain at the Feast, do not complain of the Host; -for that is silly. Remember therefore that if the Host -intends you to remain as His guest, in that case He has -made all needful provision for you; but if He has not, -that is a token that your way lies towards the door.</p> - -<p><span class="pagenum" id="Page_159">159</span></p> - -<p>“Apply this rule to yourself and her whom you love. -As it is better that you should die of hunger and preserve -your tranquillity of mind to the last gasp, than that you -should live in abundance with a soul full of all disturbance -and torment, so is it better that Eucharis should die -and you be in peace, rather than that your betrothed (or -any else the nearest and dearest to you) should live and be -in perturbation of mind. Nay, a father ought rather to -suffer his son to become undutiful and wicked rather than -himself to become unhappy. You are not to say, ‘If I -chastise not my son, he will prove undutiful;’ but you -are to prefer your own serenity of mind to the dutifulness -of a son and to all other objects; and the same rule holds -as regards Eucharis. Thus and thus only will you be -always at peace, and able to despise the worst of omens.”</p> - -<p>After this Epictetus fell to speaking in a more general -way about philosophy and philosophers, and of their duty -to the multitude; of which some part I omit, but the rest -was to this effect:</p> - -<p>“But perhaps you say, ‘The multitude has not this -knowledge of the folly of sorrow; and if we bewail not -with them when they bewail, we shall seem to them brutish, -and be hated. Or how shall we explain our theory to -the multitude?’ For what purpose should you desire to -explain it to them? Is it not enough that you are convinced -yourself? When I was a boy at Rome, as I -remember, and when my master’s children came to me -clapping their hands and saying, ‘To-morrow is the good -feast of Saturn,’ did I tell them (think you?) that good -does not consist in sweetmeats nor such things as they<span class="pagenum" id="Page_160">160</span> -desired? Nay, but I clapped my hands too. In the same -way, when you are unable to convince any one, treat him -as a child, and clap your hands with him; or if you -will not do that, at least hold your tongue. When therefore -you see a man groaning because he, or his betrothed, -is likely to be given in marriage to another, first do your -best to recover him from his evil and mistaken opinion. -But if he will not be persuaded, nothing hinders but you -may pretend some sadness and a certain fellow-feeling of -his affliction. Only have a care that grief do not effectually -seize your heart while you think only to personate it.</p> - -<p>“You see then that I forbid you sorrow either for yourself -or for others. No less do I forbid you hate. For why -should you hate, or even be angry, with a wicked man, a -thief, say, or an adulterer? ‘Because,’ reply you, ‘they -take from me that which I most dearly value, my wealth -or my reputation or the affection of my wife.’ In other -words they take from you those objects which you love, -and desire to excess, though they do not depend on you. -But the remedy is to abstain from loving these things to -excess. Always remember also when any one injures you, -as it is called, that the cause of the injury is ignorance or -erroneous opinion. For no one would commit a crime if -he knew that he was thereby destroying his own soul. -Through erroneous opinions Medea slew her children and -Clytemnestra her husband. Why therefore hate a man -merely because the poor wretch is terribly ignorant and is -doing himself the greatest of all injuries, while he falsely -supposes he is injuring you?</p> - -<p>“Bear in mind further that everything has two faces,<span class="pagenum" id="Page_161">161</span> -whereof one is endurable the other unendurable. For -example, when your brother is injuring you, look not upon -him as an injurer but rather as a brother. Even if you -cannot do this for your brother’s sake, you must do it -for your own. For in all things you must consider not your -brother nor your brother’s interest first, but yourself and -your own serenity of mind. ‘My brother’—perhaps you -say—‘ought not to have treated me so shamefully.’ -Very true; so much the worse for him. But that is his -business, not yours, and you are not to injure yourself on -his account. However he treats you, you must treat him -rightly. For your treatment of him is in your power, and -therefore is your concern; but how he treats you is not in -your power, and therefore concerns you not. If therefore -your enemy reviles you, try to think well of him for not -having struck you. ‘But he has struck me.’ Then think -well of him for not having wounded you. ‘But he has -wounded me.’ Then think well of him for not having -slain you. ‘But I am dying of the wound he gave me.’ -Then think well of him for having opened unto you that -door which the Master of the Feast has appointed as your -exit from His banquet. Apply this rule to Pistus, and if -he has poisoned Philemon’s mind against you, think well -of him that he has not yet poisoned your body itself.</p> - -<p>“But the former rule is the more important, that you -are not to set a value on the things that are beyond your -own control. Does Fortune take things away? Laugh -at her then. When Philemon and his friends deprive you -of your wonted freedom, and take away your books, your -reputation, your prospect of marriage, you must consider<span class="pagenum" id="Page_162">162</span> -yourself before a tribunal of boys who are mulcting you of -knuckle-bones and nuts. ‘So Epictetus makes light of -love and marriage and the bands of family affection.’ -Not so; he recognizes them for the common people but -not for Onesimus and Epictetus, nor for other philosophers -in the present war of good against evil. For as the state -of things now is, the philosopher should hear the trumpet -sounding for all good men to make ready, like an army -drawn up for battle in the face of an enemy; and he -should be without all distraction, entirely attending to the -service of God.</p> -<p><span class="pagenum" id="Page_163">163</span></p> -<p>“Finally, whatever betide, be not a slave. ‘I must go -to the ergastulum’ says Onesimus. And must you go -groaning too? ‘I must be fettered like a slave.’ Must you -lament like a slave too? ‘Marry Prepousa,’ says Philemon, -‘and become a Christian.’ ‘I will not.’ ‘Then I will -slay you.’ ‘Did I ever assert that I could not be slain?’ -That is the language that befits my Onesimus; not to look -at the spectacle of life like a runaway slave in the theatre, -who shivers whenever any one touches him on the shoulder -or mentions his master’s name. Instead of swearing -allegiance to Christus to conciliate Philemon, swear rather -never to dishonor God who loves truth, nor to murmur at -anything that betides; for all things betide according to -His will. At all times endeavor to listen to His voice; -for he accosts you and speaks to you thus: ‘Onesimus, -when you were at your lectures in Athens, what did you -call death and imprisonment and all other such external -things?’ ‘I? Things indifferent.’ ‘And what do you call -them now?’ ‘The same.’ ‘What is the aim and object -of thy life?’ ‘To follow Thee.’ ‘Go on then, boldly.’”</p> - - -<h3 id="iv_10">§ 10. OF METRODORUS AND HIS ADVICE.</h3> - -<p>I read and re-read the letter of Epictetus; but it could -no longer settle my doubts nor quiet my mind. What was -true in it seemed to be stale and useless, namely, that -each man was able to do whatsoever he wished, provided -that he wished only for those things that he was -able to do. And again, what might have been useful, if -true, seemed not true, or at all events not certain, I mean -that the Master of the Feast was good. For all that Epictetus -had said came to this, that if we remained as a guest -at the Feast, each one was bound to act as if the Master -was good, or else to depart from the Feast. But why was -a philosopher bound to suppose something that might be -false, or else to slay himself? For, all the while, there -might be no Master of the Feast at all, but only a talk -about Masters, and in reality neither Master nor Feast, -but only a kind of scramble for sweetmeats. Or else -there might be not one Master, but many, some good and -kind, others bad and unkind. Or what if the Master were -Himself good but thwarted by His wicked servants so that -the guests were starved and not fed? In that case might -not the guests fairly complain? And to make believe -that the Master was perfectly good and wise (and all for -the purpose of attaining for oneself calmness and tranquillity -of mind)—this seemed a kind of flattering of the -Master and deceiving of oneself, that was scarcely worthy -of a philosopher.</p> - -<p>This peace and tranquillity of Epictetus, the more I<span class="pagenum" id="Page_164">164</span> -thought of it, the less I admired it. For, in spite of his -denial, it seemed to loosen all love and friendship, as well -as hate. How could I “preserve my serenity of mind” -while I was reading the letter of Eucharis? Ought I to -say to myself, “Whatever may betide Eucharis, I at all -events shall be completely happy?” That seemed to me -not possible; no, nor desirable. If Eucharis sorrowed, I -felt that it would be sweeter for me too to sorrow than rejoice. -Then again, as to hating, Epictetus would have me -not hate Pistus for being bad, but speak well of him because -he was not worse. Now this perchance might tend to tranquillity, -but how could it be consistent with truth? For if -a man steal from me one mina, am I to thank him for not -stealing two? As well, when a man gives me one mina, -abuse him for not giving me two! It is the duty of a -philosopher neither to speak better of a man, nor to speak -worse of a man than he deserves. Besides, Epictetus -seemed to err in speaking of all wickedness and crime as -merely caused by erroneous opinions, for to me such faults -as slander, cruelty, and baseness, seemed altogether different, -and fit to be differently regarded, from such a fault -as an unskillful reckoner might commit in saying that six -and seven make twelve. In all these matters Epictetus -seemed to me (and indeed still seems) to go astray because -he had wholly set his mind upon the attainment of an -object which perchance the Master of the Feast does not -intend His guests to attain in this world, I mean perfect -and unchangeable serenity of mind.</p> - -<p>Being in a great perturbation with all this conflict of -thoughts, and inclining now more than ever to believe<span class="pagenum" id="Page_165">165</span> -that there were no gods, I determined to disobey the command -of Philemon and to resort to my friend Artemidorus -that I might ask counsel of him. So I went to him on the -morrow, when both Philemon and Pistus chanced to be -absent from the city. But he had gone on some business -of law to Laodicea. However I found in the courtyard -of his house a certain friend of Artemidorus, known also -to me, one Metrodorus, whom I believed (but did not for -certain know) to hold the same opinions as Artemidorus. -I saluted him gladly; and, because the sight of a friendly -face was now rare for me, I took pleasure in conversing -with him (although I had not been greatly inclined towards -him in former days) walking up and down in the -portico and discoursing about divers matters and in the -end about matters of philosophy and religion. And to be -brief, not having any other counsellor to go to, I imparted -to this man (although I knew but little of him) some of -my troubles and perplexities, asking what would philosophy -advise me to do in my sore strait?</p> - -<p>When I had made an end of speaking, Metrodorus -ceased walking and stood still, near a broken slab of -pavement in the portico, where some ants had built a nest -and were passing busily to and from the crevice. So -here Metrodorus coming to a stand, and looking down -upon the ants and then up at me, said, “If there be gods -indeed, as perchance there are, I will now show you what -it is likely that they think of us mortals. Certain people -say that the gods being infinitely wiser and nobler, as well -as stronger, than we are, must needs have a care for us, -and rule our actions aright. Now, my young friend, here<span class="pagenum" id="Page_166">166</span> -stand we two upon this pavement, two human beings as -much (I suppose) superior to these myriads of little busy -insects at our feet, as the gods are superior to us. Well, -my friend, do we have a care for these ants? Surely not. -Do we sorrow for their sins and compassionate their errors? -I think not. Do we rule their actions aright? Do we -stir a finger to help them in the storing of their food or to -avert the destruction of the whole republic of them? Nay, -but we take not a single thought for all their doings and -misdoings, their virtues and their vices (for doubtless -these creatures have their virtues and their vices even as -we have) except it may be to amuse ourselves withal, or -to rid ourselves of them if they become inconvenient. -But you say, men are so vastly superior to ants. Not -more, I take it, than the gods (if any) are superior to men. -But in men, you urge, there is so much more of diversity -in character and in action. Who knows? Only stoop -down and look at these diminutive beings more closely. -Mark what a bustle they are in; all working, but not all -doing the same work; some, look you, are the scavengers, -carrying out the ordure, others the marketers carrying in -vast fragments of bean-shell or hastening onwards along -with pieces of barley-corn in their mouths; some also, as -it seems to me, standing still and ruling or instructing the -rest. And who knows also but, besides their architects -and masons, they have their demagogues and counsellors, -cooks also and musicians, yes and philosophers too after -their manner, philosophising perhaps about us two at this -very moment, and very prettily demonstrating the truth -of the theories of the priest-ants, saying that ‘Man being<span class="pagenum" id="Page_167">167</span> -a noble Being, infinitely powerful, and wise, and good, -must needs take thought for us, poor mortal ants, and rule -our actions aright, and in the end conform us to Himself’—whereas, -my dear Onesimus, so far is this from -being the case that on the contrary”—and here he stamped -heavily upon the ant-hill—“I thus with one little movement -of my foot, subvert the whole ant-universe, for no -other cause but my own particular pleasure.</p> -<p><span class="pagenum" id="Page_168">168</span></p> -<p>“O my dear Onesimus, is not belief in the gods by this -time almost too antiquated? If there were some new -fashion of it, I might recommend you to try it; but every -fashion has been tried and has become stale. Your young -friend Epictetus shows a preference for one god; but to -the true philosophers his theories are like the rest, quite -musty and past discussing. However, if you are resolved -to deal in such wares, it is good to have a choice; and the -choice is large. Perhaps you prefer a legion of gods and -demons? Or, aiming at the golden mean, what say you -to choosing a moderate few, an oligarchy of gods? Then -there are in the market for you some gods that speak, and -others that are mutes; some that are still active and vigorous, -such as Isis, Serapis, and Sabazius; others that -are past work and cashiered, such as old Ares, Enuo, and -Hephæstus; or if you are curious about rank and precedence, -you can have gods of different ranks, first class, -second class, third class; some with bodies, some, if you -prefer it, bodiless. Last of all in the market come the -atheists, who will sell you a vacuum, if you will give them -many years of your life for it. But is not the best course -after all to keep your time and pains and money and avoid -the market altogether: neither believing nor disbelieving, -but never giving a thought to the matter?”</p> - -<p>“And does Artemidorus hold these opinions?” said I, -after a pause. “I think so,” he replied, “At least he -never mentions the gods to me; and you best know -whether he has often spoken of them to you; but from -what you say yourself, I infer that he has not. However, -even Artemidorus is not so consistent as I am. For he -is ever fretting himself about the sun, and the moon, and -the planets, and their motions, and about the tides and -their courses, and sometimes he busies himself with -noting the diverse superstitions of men; whereas to my -mind the best kind of life is to vex oneself with none of -these trifles, but to be content with myself and with all -things around me, believing that they cannot be better, -and so to eat and drink like Sardanapalus and to—</p> - -<p class="center"> -Sleep soundly stretched at ease— -</p> - -<p>as Homer sings of Ulysses sailing sweetly homeward. -Therefore my advice to you is to take the goods which -the gods (if there be gods) at this instant clearly destine -for you. Make friends with Philemon. Become a rich -man and obtain your freedom. Marry Prepousa and be -happy with her, and, if need be, with others. And as -for this Jewish purification, if, to obtain Philemon’s good -will and a fortune to boot, it be necessary to endure a -washing, why not wash? You can be as dirty as you like -when you are rich and free. However time presses, and I -must go. But in fine, I would have you take as your -Mentor my sepulchre, for you cannot have a better pre<span class="pagenum" id="Page_169">169</span>cept -than that inscription.” “What inscription?” said I. -“You must have seen it,” answered he; “it was the talk -of all Colossæ three months ago, and they cannot have -quite forgotten it so soon. However, you have not been -much out of doors of late. You must know then, that -some months ago, when my poor wife departed this life, -she ordered these words to be engraved upon her tombstone:—</p> - -<div class="poetry-container"><div class="poetry"><div class="stanza"> - <div class="verse">Though my soul dwelleth in earth</div> - <div class="verse">My soul dwelleth in heaven.</div> -</div></div></div> - -<p>Now I could not gainsay the poor woman’s last wish, and -therefore I permitted the inscription. Yet I felt, as a -philosopher, that it was due to my philosophy that my -epitaph should be of a very different character, consistent -with my life. So considering with myself that my executors -might possibly not carry out my instructions if I gave -orders for an inscription over my body, in opposition to -that of my lamented wife, I therefore caused these words -to be cut in my lifetime, beneath my wife’s inscription, -over the place where my body will in due time be laid:</p> - -<div class="poetry-container"><div class="poetry"><div class="stanza"> - <div class="verse indent10">Enjoy the present,</div> - <div class="verse">For when the spirit has left the body,</div> - <div class="verse indent10">Descending to Lethe,</div> - <div class="verse">It will never again look on the world above.</div> -</div></div></div> -<p><span class="pagenum" id="Page_170">170</span></p> -<p>“And you have not seen it? You will find it on the -Laodicean road, on the right-hand side, about three furlongs -from the gate. But I must be going. Farewell, my -young friend, and take my advice. As for the wise people -who profess to know everything and to teach everybody, -no two of them agreeing together, pay no attention to -them. Snap your fingers at all their philosophies and -controversies. Take in a substantial cargo of good things. -Trim your sails for a pleasant voyage through life, making -up your mind to be often merry, seldom serious, and -never sad.” So saying, he departed, and I returned to -the house of Philemon.</p> - - -<h3 id="iv_11">§ 11. OF THE DEATH OF EUCHARIS AND HOW I WAS -AGAIN ACCUSED OF THEFT.</h3> - -<p>The words of Metrodorus himself had not much weight -with me. But the image of that ant-hill came again and -again into my mind, making me ask, “Is it so indeed that -men are but as insects in the eyes of the immortal gods?” -And as day after day went on, and still no letter nor message -from Molon, my nights being sleepless and my days -given up to expectation and suspense, I resolved (even as -a weak mariner yielding to wind and tide) that I would -suffer myself to drift with the event: if the gods led me -to good then I would believe in them, but if to ill, then I -would not. So for the space of ten days my mind swayed -this way and that, tossed with a very tempest of increasing -troubles, and still no tidings from Athens, although -nearly a month had passed since Molon’s former letter. -At last I began to suspect that Pistus might have intercepted -some letters from Eucharis; and if this suspicion -had rankled long in my mind, it would have gone nigh to -make me mad.</p> - -<p>But toward the end of the month one of the slaves who -was well affected to me brought me a letter bearing the<span class="pagenum" id="Page_171">171</span> -familiar seal of Molon, which, when I had in all haste -opened, it contained no letter from Eucharis, no, not so -much as a little piece of paper, nor any words written in -her hand, nor even a flower or aught else by way of token; -and I shook it again, but still nothing fell out. So I sat -down holding the letter in my hand, unread, foreboding -the worst; and how long I sat I know not, but in those -minutes (if they were minutes) there seemed to have -passed over me years, yea ages of misery; and I had -reckoned over my life even to the grave, and beyond the -grave, into a darkness that was without end.</p> - -<p>“Eucharis is dead”—so the letter began. The rest -was very long and full of lamentations, telling how the -Christians had caused her death, or else perchance her -sorrow for my sake; how the followers of one Paulus had -persuaded her to be baptized; how her father, though he -had foreseen and noted the mischief, could not stay the -progress of the disease, and how, for the rest of his life he -must live alone in the world. But my eyes travelled idly -over this to return again and again to the first words: -“Eucharis is dead.” So suddenly had she passed away -that at the last she could not so much as write me one -word of farewell, nor do more than bid her father send me -this message, that Onesimus must always keep the token -she had given him and not forget her last words.</p> - -<p>During my torpor, while I sat in a kind of trance of -misery, the letter had fallen to the ground. Stooping to -pick it up I unwittingly took in its stead the letter of -Epictetus, and began to read it.<span class="pagenum" id="Page_172">172</span> “A bad performer cannot -sing alone, but only in a chorus: in the same way -some people cannot walk the path of life alone.” Most -true! And I was one of those “bad performers,” one of -those who “cannot walk the path of life alone.” But -what then? Were there not “bad performers” as well as -perfect actors, and was there no place for them in the -world? I was not meant nor made to walk alone. But -why had the gods made me of a nature to walk in dependence -on some guide, and then, after mocking me with the -semblance of the gift of so precious a guide as my beloved -one, snatched her away that they might see me stumble -and fall? Even so they had given me Chrestus, and -snatched him away. So it had been with all their gifts -to me. They had given me a love of learning; but now -they forbade me to learn; they had given me a thirst for -truth, but had driven the truth far away; they had given -me the breeding and habits of a free man, but had condemned -me to be a slave. Each gift had been a curse in -disguise.</p> - -<p>Now came back into my mind the image of the ant-hill -of Metrodorus, and then there rose up from the depths -of darkness the lessons I had learned in the ergastulum, -which I had thought I had forgotten, but now they seemed -as fresh as yesterday, and more real than any other memory -of my life. And now once more I inclined to believe -that some bad demon or demons possessed and governed -the world, exulting in our miseries and mocking at our -foolish prayers and silly gratitude. Either they, or chance, -ruled over the Universe. In either case, no good God; -no one to love, no one to trust, no one to whom in some -invisible world I could intrust my darling Eucharis and<span class="pagenum" id="Page_173">173</span> -my brother Chrestus, feeling confident that all was well -with them. Eucharis and Chrestus! Say rather Dust -and Ashes. Then Satan filled my heart and I lifted up -my voice in blasphemy and cursed the Master of the -Feast who had given command that I should depart, yet -would open no door for my departure, and I looked about -me for means to destroy myself. But the hand of the -Lord delivered me. For when I had made a noose with -the thongs of my sandals, and having fixed the end to a -beam was now in the act of placing it round my neck, -behold, Philemon entered the chamber with a stern countenance, -and two or three slaves behind him. He at once -accused me of taking many precious volumes from the -library with intent to steal them. I denied it, but he -affirmed that it must needs be so, for they had been found -yonder, pointing to a hole beneath the floor in my apartment, -and, said he, “your attempt to slay yourself convicts -you; for having perceived that the books have been -recovered, you desire to prevent the punishment of your -theft.”</p> - -<p>Perceiving that I was speechless—as indeed I was, marvelling -at the iniquity of Pistus, or whoever else was my -enemy—Philemon bade all the slaves depart the chamber, -and then taking me by the hand, with tears in his eyes, he -besought me to confess the truth, saying that he had -noted, now these many days, how Satan had taken advantage -of me because I had hardened my heart against the -word of the Lord; and he implored me to repent and to -wash away my sins. Now if I had shewn him the letter -of Molon describing the death of Eucharis, I might per<span class="pagenum" id="Page_174">174</span>haps -have persuaded him that I was not guilty of theft, -and that other causes drove me to attempt my life. But I -could not do it; for in my madness I regarded him as her -murderer. Therefore I in no way endeavored to persuade -him, but merely answered with much vehemence that in -truth I was not guilty, and that either Pistus or some -enemy had devised this plot against me. Upon this, -Philemon clapped his hands and called in the slaves, -saying, in their presence, that it was useless to argue with -me or to beseech me, and that I was fascinated by some -woman who had ensnared my soul, adding withal some -words not indeed gross nor unseemly, but very bitter to -me at that season, knowing poor Eucharis to be but lately -dead. So in that instant I leaped upon him and seizing -the stilus which he held in his hand I attacked him with -it, and assuredly, had not the slaves run together and -stayed me, I should have slain him outright; but as it -was, the Lord had mercy on me, and I did but wound him -very slightly. But I foamed at the mouth as one mad; -yea, and indeed I thank the Lord that I was verily mad at -that time, and that I spoke not, but Satan spoke within -me. For I seemed to see Christus as an evil demon pursuing -me without ceasing, setting Philemon against me -and inspiring Pistus with malice, and now last of all slaying -my beloved Eucharis; wherefore I uttered such terrible -execrations against the Lord Jesus, as even now fill me -with horror so much as to think of; and write them down -I durst not. But Philemon, stopping his ears, rushed in -haste from the room, wringing his hands as if all hope -were now lost, and leaving me struggling in the hands of -Pistus and the rest of the household who were binding me.</p> - -<p><span class="pagenum" id="Page_175">175</span></p> - -<p>That evening I heard what had been resolved concerning -me. Philemon’s brother, a decurion of Smyrna, who -had not yet been converted to the faith was very earnest -that I should be crucified according to the custom; but -Philemon was constant against it, partly out of his affection -for me, even then not wholly destroyed; but partly -because the brethren have been from the first always -unwilling that any should be punished with that death -whereby the Lord Jesus was slain. So it was determined -that I should be sent into the country to an ergastulum -about one hundred and twenty furlongs north of Laodicea.</p> - -<p>But here must I needs pause. For now begins my pen -to describe the deepest of the depths of my most sinful -life; whereof, whensoever my mind unwillingly goes back -to that black darkness, I can say no more than this: “All -things are possible with thee; thy blood, O Lord Jesus, -can cleanse from every sin.”</p> - - -<p class="center small">THE END OF THE FOURTH BOOK.</p> - -<hr class="chap" /> - -<p><span class="pagenum" id="Page_176">176</span></p> - - - - -<div class="chapter"> -<h2 id="THE_FIFTH_BOOK">THE FIFTH BOOK.</h2> -</div> - -<h3 id="v_1">§ 1. HOW I ESCAPED FROM THE HOUSE OF PHILEMON.</h3> - -<p>Remembering the ergastulum of Nicander I determined -not to endure that manner of life a second time. My -bonds had not been very firmly fastened, and the same -good friend who had brought me word what was resolved -concerning me, had loosened them still more. So when -it was past midnight, as near as I could judge, creeping -out from my chamber I found the porter sleeping, and -without difficulty obtained possession of the key. I was -opening the door to depart, when I suddenly bethought -myself that I was going forth into the world without -an obol in my purse, so that I must needs beg my food; -in doing which I should surely be discovered and at once -apprehended. So I went into a small chamber next to -the library, wherein Philemon was wont to keep money, -and I took out a purse. I extenuate nothing, I excuse -nothing. Yet the truth may fairly be set down; and it -is true that I purposed not to take so much, but as I -opened it, I heard, or thought I heard, a noise from Philemon’s -study, and straightway fled as I was, having the -purse in my hand; and so in great haste and trepidation, -being now thief as well as fugitive, I opened the house<span class="pagenum" id="Page_177">177</span>door -and ran for my life. For an hour or more I wandered -about the street avoiding the watch, and as soon as -the gates were opened, I went forth on the Ephesian road.</p> - -<p>Then for the first time taking thought whither I should -go, I determined to break all ties of friendship and -acquaintance and to betake myself to some large city -such as Corinth or Alexandria where I might be easily -unknown. Meantime I must needs hide somewhere in -the upland country; for in the port of Ephesus constant -watch was kept for runaway slaves, and the crier was soon -likely to make my escape known in the streets of Laodicea -and Hierapolis. So, leaving the Ephesian road, I -made my way as best I could straight towards the mountain -called Cadmus, which rises up in these parts very -high and precipitous and containing many spacious caverns -fit for fugitives to hide in. As I went, I found myself -amid several tombs cut in the sides of the hill a little -away from the road, and the sun now shining from the -east lit up the inscription on the face of one of the tombs -nearest to me so that I could read each word of it plainly, -and it was the very inscription which Metrodorus had -mentioned. “Enjoy the present, for when the spirit has -left the body, descending to Lethe, it will never again look -on the world above.” Then began I to mock bitterly at -that philosophy which would bid me, a slave and an outcast -and one of the most wretched upon earth, to “enjoy -the present.” But at that very moment methought I heard -the sound of pursuers, and putting my ear to the ground -(which is all pumice-stone in that region, very porous and -hollow, and resonant almost after the manner of a drum)<span class="pagenum" id="Page_178">178</span> -I plainly heard the hoofs of horses approaching. So I -pressed on over rough and smooth making for the mountain. -As the sun rose higher, I came to one of the spurs -of Cadmus. High up in the sides of that mountain are -many holes wherein eagles build their nests; and many of -them were even now soaring in the air with choughs and -crows screaming below them, but all so high that the eye -could scarce discern them. The sounds of these birds -together with the bleating of the flocks pasturing on the -mountains, the scent of the flowers, the freshness of the -morning air, and the beauty and the brightness of all -things around, seeming to rejoice in the sunrise, constrained -me in despite of myself to feel some pleasure in -them, and I rested there for a while. But anon fear (and -by this time hunger) forced me to hasten away.</p> - -<p>Coming now to a building I desired to ask food; but I -found that it was a temple, as could be perceived from the -notice set up at the entrance to the precincts; which, even -after the lapse of so many years, I am not able to forget, -because at that time it seemed to me a type and pattern of -all the religion and worship of the gods. For there were -written up these words: “Let no man enter these sacred -precincts who shall have tasted goat’s flesh nor lentils for -these three days, or fresh cheese for one day. But whoso -shall have touched a dead body let him delay entrance for -forty days. Likewise, whoever will enter, let him bring -with him the highest purity, namely, a healthy mind in a -healthy body, free from a guilty conscience.” Then there -came into my mind once again, only with much more -force, the thoughts that I had had at Lebedea, namely,<span class="pagenum" id="Page_179">179</span> -that the gods are helpful only to those who need no help, -being happy and virtuous; or else only to the rich who can -pay for many sacrifices and purifications; but as for the -poor man who cannot give them fat bullocks and lambs, -they have never a word to say for him; and if a poor man -be a sinner and an outcast to boot, then a temple is no -place for him. With such thoughts as these, sorely -dejected in mind and beginning to be very weary in body -as well as hungry, and the heat of the sun becoming now -more than I could well endure, I betook myself to some -kind of shepherd’s cot which I found open and empty; -and there I lay down and slept.</p> - -<p>I was awakened by the sound of music, ill played, as -though by a beginner; and for a time, betwixt asleep and -awake, I lay still without moving, not knowing what had -become of me, or where I was. But presently the music -came to a sudden stand, and a voice cried, “May the all-powerful -Syrian Goddess, Parent of all things, and the -holy Sabazius and the Idæan mother strike thee dead, thou -dolt whom a week’s labor has not sufficed to teach thy -notes. A pretty flute-player art thou. I am a ruined man -with thee.” With that, I started up and beheld an old -man, very fat and with a smooth face and having a cast in -his eye; and by his side a youth, whom he was attempting -to teach to play on the flute; but neither could the -pupil learn, nor had the teacher skill to teach. I soon -perceived from his attire and language, as well as from the -ass bearing the image of the goddess, and the company of -dancing girls who were with him, that he was one of the -begging priests of Cybele; and it seemed that his flute<span class="pagenum" id="Page_180">180</span>-player -had deserted him so that he could gain no money -from the people by his sacred dances, for want of the -music. After watching them for a short time (unknown -to them, for the corner wherein I had been lying was very -dark) I lost patience to see how ill the old priest taught -and the youth learned; and coming forward I took the -flute from the hands of the youth and shewed him how he -was to use it. At first the old man stood speechless with -astonishment at the suddenness of my coming in upon -them; but when he perceived that I had some skill -in music, he asked whether I could make shift to -play for him. I told him that I knew not that kind of -music, and would have gone forth from the cot without -more words; but he stayed me and begged me to give -some proof of my skill; saying I must at least eat and -drink with him and his company, for the village people had -given them two kids and a cask of wine. So I was over-persuaded -by my hunger, and after we had eaten our fill, -he gave me to drink of unmixed wine, because, said he, -there was no water nigh; and my thirst constrained me to -drink. Then he began again to ply me with importunities -to go with him at least as far as Pergamus, adding that if -I wished to escape notice (and here he looked at me as if -he knew that I had some secret) I could take no better -course than this, but if I left him, who knew but questions -might be asked, and I might be noticed more than I -desired? And hereon, when he saw me wavering, and -inflamed with wine, he put the flute once more into my -hands, and called out that the dance should begin; and -thus saying he led the ass into the midst of the chamber,<span class="pagenum" id="Page_181">181</span> -bearing the image of the goddess which was covered with -a silver veil. Then I began to play and the women to -dance, and the priest applauded and cried that the music -should go faster. At first I played against my will and -my heart was not in it; but as I looked upon the women -dancing in their many-colored tunics with their eyebrows -darkened, and their Phrygian caps on their heads, and -their saffron shawls streaming in the air, all dancing, at -first slowly and then more quickly round the image, by -degrees it was given to Satan to have power over me -because I had not resisted him. So I began to take a -pleasure in it, and I said, surely now is the time to cast -aside all virtue and forget the name of goodness and to -begin a new life, wallowing in all sin. And even as Satan -thus moved me, I began to play the music more furiously, -as if possessed by some demon, and the women, after -their manner, brandishing their swords and battle-axes, -began to leap more furiously to the sound of cymbal and -tambourine, and they bared their arms and shoulders, -scourging themselves with whips wrought of pieces of -bone till the blood flowed out; and because it flowed not -fast enough, they scourged themselves harder, yea, and in -their leaping they bit their own flesh and screamed like -wild beasts; and then the old priest stopped the music -and clapping me on the shoulder bade me pledge him in -another cup of wine, for I must needs go with him to Pergamus -and be his flute-player; and I like a dumb beast -could not say No, but drank of his wine and so consented.</p> - -<p><span class="pagenum" id="Page_182">182</span></p> - - -<h3 id="v_2">§ 2. OF MY LIFE AT PERGAMUS.</h3> - -<p>Let it be permitted me to pass over the story of my -wanderings until I came to Pergamus. Not that I would -conceal or gloss over any of the sins I committed at this -time. Yet although thou, O Lord, hast forgiven all things -methinks I could not set down those deeds of darkness, -without seeming to pass through a second course of sin. -Suffice it that in all the acts of my companions, in all their -thieving and lying, their blasphemings, revellings and impurities, -I was not behind any, the vilest of the vile. But -it pleased the Lord, after three months of thus wallowing -in the mire, to hold out the hand to me though it were but -for a season; and it was after this manner. When we -came to Pergamus, going on a certain day to visit a priest -of Asclepius I chanced to speak of the children that were -daily exposed upon the Temple steps, and I shewed him -(but not as from myself) the token of my brother Chrestus, -saying that it had been given to me by one of my acquaintance -to whom it had belonged, who was now dead. -When the priest read the inscription TRUST, he started -and changed color, and very earnestly questioned me -whether my acquaintance had ever spoken to me touching -a brother exposed at the same time, and wearing a token -with another inscription, mentioning at the same time the -words of it I LOVE THEE. Then it was my turn to -start, and I confessed that I had heard mention of it, but -that this brother also was long since dead. “Truly then,” -said the priest,<span class="pagenum" id="Page_183">183</span> “I sorrow greatly for their poor mother’s -sake, who came to the Temple not more than six or seven -months ago, to make inquiry concerning two children who -had been exposed in the first year of the emperor Claudius, -twins, and wearing two such tokens as you have described.” -So then, comparing the date, as well as the other circumstances, -I knew that the children could be no other than -myself and my brother Chrestus.</p> - -<p>Now all my dissimulation was swallowed up in the eagerness -of my desires, and I gave the priest no peace, questioning -him again and again about the lady of whom he -spoke; insomuch that I doubt not he suspected the truth. -But all my questioning was vain; for he said that the -lady would tell neither him nor his fellow-priests whence -she came nor whither she was going; but she had declared -in parting that she should come again to the Temple before -long, if she lived. She was of tall stature, with brown hair -and gray eyes, of fair complexion and somewhat pale, -with a slight scar on the left cheek, and of a sad expression, -and she spoke Greek with the Attic accent; moreover -she informed the priests that she had sought in vain -for her children for many years. Straightway from his -words I conceived the image of one who could not have -been guilty of any cruel or unnatural deed, and I became -assured in my mind that some foul play or irresistible constraint, -but not her own will, must have separated us from -our mother. And a new feeling possessed me that, if I -could find her, I might still have some one who would love -me. But when I seemed to see her coming again to the -Temple, and myself meeting her and telling her all my story, -and the story of Chrestus, and shewing her my token, and<span class="pagenum" id="Page_184">184</span> -falling on her neck and embracing my mother, and how she -also would embrace me as a son, then it came into my mind, -“And how could such a mother own such a son as Onesimus -is now?”</p> - -<p>In that moment, thou, O Lord, didst show me unto myself -that I might hate myself; and on that same day I -left the priest of Cybele and cast off my old companions, -and having found a lodging with one who prepared skins -for the covering of books, I determined to earn my living -if possible as a transcriber. For the space of three or -four months I lived after this manner, forswearing my former -dissolute life and letting no day pass but I visited the -Temple; for the sun never rose but I said to myself ‘this -day perchance she may come;’ and I ruled all my life by -the thought of her, and the hope of her, if perchance I -might yet find one that would love me. But the Lord had -ordained otherwise. For on a certain day (about the -beginning of the fifth month after I had first come to Pergamus) -taking my work to the shop of a bookseller with -whom I had dealings, I found there two or three men of -learning standing together, conversing of books and parchments -and the like; and taking up a parchment one said -to a companion that he had seen even such a book as this, -so transcribed and adorned, in the library of Philemon of -Colossæ. Then a terror fell upon me lest I should be -discovered, and without so much as waiting to be paid for -my labor, I made shift to leave the shop, upon some slight -pretext, and returning to my lodging for a few minutes I -went forth thence to the city gates, and ceased not travelling -till I came to Ephesus, where I went on board a ship -bound for the city of Corinth.</p> - -<p><span class="pagenum" id="Page_185">185</span></p> - - -<h3 id="v_3">§ 3. HOW I CAME TO CORINTH AND SAW THE TOMB -OF EUCHARIS.</h3> - -<p>At Corinth I found no man to employ me as transcriber. -But because of the number of rich people in that -city (some living there but many more resorting thither -for pleasure) and many spending their whole lives in continual -revelling, there was a great demand for such buffoons, -and mimes, and inferior actors, as attend at great -men’s feasts to make them merry; and to this occupation -I was now forced to stoop. And so being cut off from all -hope of finding my mother, I fell again into my old ways -of reprobate living. Besides the baseness of my mode of -life, I was weighed down by a perpetual slavish dread. -Whithersoever I went, or whatever company I frequented, -I was never secure, fearing always lest some one should -take me by the throat and claim me as Philemon’s slave, -a thief, and a would-be murderer; and whenever I saw a -slave’s body hanging on the cross, with the crows fluttering -round it, or a gang of branded wretches with shaven -heads dragged in manacles through the streets, at such a -time I would say, “Sooner or later this will be thy fate, -Onesimus.” This took all the heart and spirit out of my -resolve to lead a virtuous life. Sometimes I determined -at all hazards to go back to Pergamus; for it made my -heart sick to think of her who had been seeking me there -many years, perhaps even at that instant standing on those -steps of the Temple which I had been wont day by day to -frequent in the hope of seeing her. But at first I durst<span class="pagenum" id="Page_186">186</span> -not, and after some days when I had at last determined -and made ready to depart, I remembered how I had told -the priest of Asclepius that both Chrestus and Onesimus -were dead; which he belike had by this time conveyed to -my mother, so that she would now give over seeking in -despair, and come to Pergamus no more. The thought of -her new sorrow was heavier than I could bear, and thus -that image of her which had been but of late so precious -and helpful, became unto me now so full of sadness that -I sought to flee from it in revellings and drunkenness.</p> - -<p>The end of all was that the hand which seemed to have -raised me for a breathing-space out of the deep gulf of -destruction now plunged me down again; and I fell once -more to a life not worse perhaps, but assuredly not much -better, than that which I had led with the priest of Cybele. -Yea, such a wretch was I now become that I began to be -content with wretchedness, preferring darkness and fearing -any glimpse of light lest it should make my darkness -more visible; insomuch that once or twice at this season, -as I remember, I took off the little tokens from my neck, -the gifts of Eucharis and Chrestus, and thought to cast -them away, because when I felt them upon my breast they -troubled me at nights, suggesting visions of the past and -hopes not possible. But, base and vile though I was, my -courage failed me, and I could not do it.</p> - -<p>One day, after late revelling, when thoughts like these -had been disquieting my soul, I found myself wandering -through the streets near the quays where the ferry takes -passengers across to Peiræus; and scarce knowing what I -did I stepped with the rest into the boat, and presently I<span class="pagenum" id="Page_187">187</span> -had disembarked and was walking up toward the city of -Athens, yet all the while cursing my folly in coming -whither I should not have come. For I feared lest I -might be recognized, and still more lest I should rouse up -memories that were best forgotten. Yet on I went, for all -my self-reproaches, as if I were a lifeless engine impelled -by some power outside me, till I came to a little garden -hard by the wall, wherein was a tomb of Charidemus a -brother of Eucharis, who had died these many years; and -entering in I read the words over the grave, which oftentimes -I had read with my beloved by my side:</p> - -<div class="poetry-container"><div class="poetry"><div class="stanza"> - <div class="verse">Golden youth, read here thine end:</div> - <div class="verse">I sprang from dust, to dust descend.</div> -</div></div></div> - -<p>Eucharis had always been wont to find fault with this -inscription as being too sad, and she would protest that, -when she died, she would have somewhat more hopeful -inscribed upon her tomb. This saying of hers coming to -my memory reminded me of that which in my lethargy -had all this while escaped me, that her tomb also would -in all likelihood be in this same garden; and as I turned -round my eye fell at once on a new-made sepulchre and -on it this inscription:</p> - -<div class="poetry-container"><div class="poetry"><div class="stanza"> - <div class="verse">Twenty years of fleeting breath</div> - <div class="verse">Then Eucharis went down to death</div> - <div class="verse">Whom I fondly called my own,</div> - <div class="verse">Not knowing she was but a loan</div> - <div class="verse">Lent by Death, who from below</div> - <div class="verse">Sends short delights to make long woe.</div> - <div class="verse">Too short a loan, poor twenty years,</div> - <div class="verse">For such vast interest of tears</div><span class="pagenum" id="Page_188">188</span> - <div class="verse">Which we must weep, who now remains</div> - <div class="verse">To feel a lonely father’s pains.</div> - <div class="verse">Dear dream, sweet bubble, painted air,</div> - <div class="verse">Break! leave poor Molon to despair.</div> -</div></div></div> - -<p>When I read these words I could not but feel some -touch of pity for the poor old man mourning alone in his -chamber where we three had been wont to sit so happily -together; and looking on the wreaths and garlands that -were on the sepulchre and perceiving that they were all -very old and faded, I remembered that Eucharis was born -as on that very day, and I marvelled that the old man had -not come forth to do honor to the tomb and to deck it -with fresh flowers, and methought some strong cause must -have hindered him; for it was now nigh upon sun-down. -So though I durst not have looked him in the face, I arose -and went into the city again, even to the street where he -lived, in case I might see him coming forth from his door; -and up and down I walked till sunset, my head muffled in -my cloak, and all that time I saw him not. Nor was I -like to see him. For when I inquired of one that came -forth from a neighboring house whether Molon yet lived -in that street, he looked on me as if pitying me for my -ignorance and said that the old man had died but two -days ago and was to be buried on the morrow.</p> - -<p>Now would I fain have persuaded myself that it was -well with me, because not a single friend remained to -reproach me, nor any one whose love or good opinion -might deter me from leading a life according to my own -desires, or the drift of fortune: yet at night when I lay -down in Corinth, the thought of Eucharis would force its<span class="pagenum" id="Page_189">189</span> -way into my soul, and when I shut my eyes I could see -nothing and think of nothing but the inscription on her -tomb; and at the last the memory of my beloved one -prevailed, and tears fell from eyes for the first time since -I had read her last farewell. But on the morrow all was -forgotten. I went forth to my task of buffoonery as usual; -and the day and the night passed according to custom, in -jesting, and drinking, and revelling, and sin.</p> - -<p>What shall I say to thee, O Lord, concerning these -things? Shall I say, Blessed be Thou, O Lord, who -didst suffer Thy servant to sin much, that he might be -forgiven much, and that he might love much? Nay, but -Thou art a righteous Lord and hatest unrighteousness. -Lord, this only can I say, Thou knowest all, and yet Thou -hast forgiven.</p> - - -<h3 id="v_4">§ 4. HOW I SAW THE HOLY APOSTLE PAULUS BUT -KNEW HIM NOT.</h3> - -<p>Though I had by this time no lack of employment, yet -I began to be in debt as well as in want. For by continued -revelling and gaming and drinking, I had spent all -the money that I had brought with me from Pergamus, I -mean the money of Philemon. Therefore about this time -(it was the ninth year of the Emperor Nero) certain of my -companions, who were in the same case as myself, persuaded -me to accompany them to Rome, where they would -obtain no less employment, they said, and better pay. At -any other time I should have been not a little moved, -coming thus for the first time to the chief city of the<span class="pagenum" id="Page_190">190</span> -world; but such a lethargy had fallen on me that I took -little or no note of all the greatness and splendor of the -place, save only that I well remember the day when I first -saw the Emperor presiding at the games in the Circus -Maximus. For on that day seeing one that was a matricide, -and a murderer, and an abuser of nature, thus -enthroned in the chief seat of empire, and worshipped as -God with the applause of such a concourse as would have -gone nigh to make up a great city, and beholding also -what vile sights were there exhibited—things detestable -and not to be mentioned, with which the deaths of thousands -of gladiators cannot be compared for horror—then -it was borne in upon my mind that there need be no more -dispute as to whether Good or Evil reigned over the -world; for here before mine eyes was Evil visibly reigning, -and called God by all. Wherefore, though I went to no -greater excesses than before at Corinth, yet was I hardened -and confirmed in evil, drowning my shame in wine -and striving to banish all distinction between evil and -good.</p> - -<p>Yet even at Rome there were seasons when, in my heart -of hearts, I was weary of my sinful and desolate condition, -and longed for the touch of a friend’s hand; and at -times I yearned to be a fool and to believe in something, -cursing the wranglings and disputations of the philosophers -who had taken from me all faith in the gods, so that -I could no longer put trust in anything; yea, at such moments -I would fain have been a peasant in the poorest -village of Asia (such a one as poor old Hermas or lame -Xanthias whom I remembered in my childhood), worship<span class="pagenum" id="Page_191">191</span>ping -Zeus, or Pan, or aught else, so that I might only be -not myself. Life wearied me, yet I feared death, yea, I -feared even sleep; for the darkness was full of terrors, -and my couch brought me no rest, but only horrible phantasms -of dread abysses, and visions of falling down for -ever, and of hands stretched out to stay me and then -drawn back, and of sad faces veiled or turned away. The -daylight which chased away the terrors of sleep, brought -ever back with it shame and remorse. Thus all things, both -by night and by day, seemed set in array against me. But -indeed (albeit I knew it not) my miseries were of the -Lord; for by these means, didst thou, O Judge that -judgest rightly, even by these righteous torments and just -retributions, prepare me to be delivered from unrighteousness -and to be made free in the Lord Jesus.</p> - -<p>After I had been in Rome a few weeks, I was admitted -into a club or collegium of actors; where I made acquaintance -with the actor Aliturius, a Jew by birth, one that was -in great favor with Poppea who had that same year been -married to the Emperor. Now the lady Poppea, like -many others of rank and quality at that time, was given to -the observance of the Jewish law; at least so far as concerned -Sabbaths and abstinence from meats and the use -of certain purifications; and she had with her a certain -Ishmael, who had been high priest among the Jews. -Hence it came to pass that, by help of Aliturius and -through favor of Poppea, I was admitted to perform and -recite at several feasts and drinking parties in the palace, -and sometimes even in the presence of the Emperor himself, -but more especially before the officers of the Pretorian -guard.</p> - -<p><span class="pagenum" id="Page_192">192</span></p> - -<p>One evening, as I came from a feast where I had been -making mirth for some of the officers, returning through -that part of the palace which looks towards the Circus -Maximus, there passed by me a guard of soldiers having -a prisoner in chains, whom they led into an adjoining -chamber, and I understood from them that the man was -to lie there for that night, that he might be ready on the -morrow; when the Emperor himself proposed to hear his -cause in the temple of Apollo, which was near at hand. -“And who,” said I, “is this prisoner whom the divine -Emperor thus deigns to honor?” The man, they said, -was one of the Christian superstition. Now at that time, -being in favor with Poppea and the Jew Aliturius, and it -being my occupation to be a jester for the officers and -soldiers, I was wont to make the Christians matter for jest -and scoffing, not sparing sometimes (may the Lord forgive -me) to assail even the Crucified One in my jesting. So -being inflamed with wine, I thrust myself unbidden into -the chamber, telling the guard that we would examine the -prisoner at once, “Wherefore,” said I, “be ye <i lang="la">judices</i> or -jury, and I, for the nonce, will be the divine Emperor himself.”</p> - -<p>Having therefore made for myself a kind of tribunal, I -sat down on it, taking a centurion to be my assessor, and -the rest of the soldiers, joining in the jest, sat down upon -the floor; and when I bade the soldiers “produce the -prisoner,” he sat up, but not so that I could see his face -clearly, the lamp being behind him. Then I accosted the -man in derision, saying that from his aspect I discerned -him to be Heraclitus the crying philosopher, and I asked<span class="pagenum" id="Page_193">193</span> -him whether he also, like Heraclitus, taught that “men -are mortal gods, and gods immortal men.” To this he -replied, as if willing to enter into the jest, that he was a -teacher of joy and not of sorrow, but that indeed he -taught that God and men were at one. After this, mocking -at his baldness, I asked him whether he were Pythagoras -risen from the dead, or whether he could teach us to -be something more than men and to be in harmony with -the Universe. He laughed gently at this, replying that, -though indeed he could teach these things, yet was he no -philosopher but rather a soldier; and saying this, he raised -his head and looked at me very intently as if he were weak -of sight; and at this moment the light of the lamp, just -then falling on his face, perplexed me, because I felt sure -that I had seen this man before; but where or when I -could not tell. However, recovering myself, I asked him -in what legion he had served and under what Imperator, -and he replied, still preserving a calm temper and smiling, -that he served in the Legio Victrix and under the auspices -of the Imperator Soter, or Salvator. Hereat the soldiers -applauded, and I perceived that I was being beaten on -my own ground. So thinking to catch the old man by -some slip, or to drive him into an inability to answer, I -asked him what were his weapons. But he replied that -he used the shield of faith, and the breastplate of -righteousness, and the belt of truthfulness, and the sword -of the word of God; and, said he, I fight the good fight -of righteousness against unrighteousness, wherein the -victory must needs be in the end upon my side, as your -own hearts also testify; for which cause is our legion<span class="pagenum" id="Page_194">194</span> -rightly called Victrix. He added some words which I -cannot now recall, about the nobleness of such a battle, -and the glory of it, which moved even the drowsy soldiers; -insomuch that they said with one consent that the man -had reason on his side and that they wished him well. -“Then,” said I, making one last adventure to have the -laugh on my side, “where then is thy Imperator that he -does not bear witness unto thee?” At once he replied, -“He will bear witness for me, and he is with me at this -instant;” and these words he uttered with such a force of -confidence and with a look so fixed and steady, gazing -methought on some one whom he discerned behind me, -that I leaped up and looked over my shoulder, trembling -and quaking lest there were some phantom in the room. -The soldiers also were, for the moment, somewhat moved, -howbeit less than I was; and thinking perchance to shift -the shame of their fear from themselves, they called out -that I was not worthy to sit on a tribunal, nor to represent -the divine Emperor. So, to put the best face I could -upon my discomfiture, I concluded briefly with a mock-oration, -saying that the prisoner appeared to be a valiant -soldier, and that he seemed worthy to be allowed the -privilege of abstaining from swine’s flesh, and of worshipping -an ass’s head, if it so pleased him, and with that, I -proclaimed the meeting dissolved.</p> - - -<h3 id="v_5">§ 5. HOW I LEARNED THAT PAULUS WAS THE PROPHET -THAT I HAD SEEN IN MY CHILDHOOD, THE SAME THAT -HAD CURED LAME XANTHIAS.</h3> - -<p>As I was going forth from the chamber with the rest, he -that was guarding the prisoner stayed me, questioning me<span class="pagenum" id="Page_195">195</span> -concerning the Emperor’s health, and asking me whether -it was likely that the Emperor would hear his case in person -to-morrow. I said that it was not unlikely; for though -he had not been in good health, yet now that he was -wedded to Poppea, she made him give heed to all Jewish -matters. “Yea but,” said the guard, “this fellow is no Jew, -such as the other Jews, but of a different faction, which -they call seditious; and the rest of his people hate him.” -“I understand that,” said I, “but whether the Jews love -him or hate him, in either case Poppea will be for him or -against him; and of that he is like to have experience to-morrow.” -Then the soldier began to explain to me the -nature of this sect; but I interrupted him, saying that I -knew everything concerning them, “having learned their -customs at Antioch” and whereas I was always wont to -preserve silence about my life in Asia and about everything -and every one that had to do therewith, now on the -other hand, something I know not what, made me add the -words—“and at Colossæ;” and as soon as I had said it I -repented of it and hastened to go forth from the chamber. -But the prisoner rose up from his couch and, catching me -by the cloak, asked whether I had been lately at Colossæ -and whether I knew one Philemon, who was a citizen of -that place. I said “no;” and he sat down with a sigh, -keeping his eyes fixed upon me; and then, as I was going -forth, the expression of his features came back to my mind -on a sudden and I remembered the hook-nosed prophet -who had healed lame Xanthias in years gone by at Lystra, -and I could not forbear asking him whether he had ever -been in the region of Pamphylia; and he answered<span class="pagenum" id="Page_196">196</span> “yes,” -and when I mentioned Lystra, he said he knew that city -and had been there. Then I asked in what year, and he -answered in the fourth year, or thereabouts, of the Emperor -Claudius. So perceiving that the times agreed, I questioned -him further whether he had healed a sick man there, -and to make sure, I said one sick of the palsy; but he -replied “No, but a lame man, that had been lame many -years,” and with that he leaned forward to me as if still -desirous to answer and ask further questions.</p> - -<p>But at this point the soldier, he I mean to whom the -prisoner was chained (for the rest were gone forth) having -now laid himself down upon the pallet to sleep, smote the -prisoner upon the face with the palm of his hand, saying -that it was bad enough that he should lose his seat for the -games in the Circus Maximus to-morrow, where the people -were even now gathering (and indeed we could hear the -noise and shouting of the multitude outside) and that he -would not further be cheated of his slumbers by a miserly -Jew, who refused to give a single denarius to the soldier -that was at the pains of guarding him. Hereat the prisoner -began with a cheerful countenance to compose himself -to lie down by the side of his keeper, only saying -that his friends had been very willing to fee the keeper; -but the guard having been that day changed, and he -himself being (as it chanced) without money, it was not -possible for him to give any fee at that time. But the -soldier, nothing moved, struck him twice, yet harder than -before, with his fist, bidding him hold his peace and saying, -with a curse, that excuses were not denarii.</p> - -<p>I know not whether it was the patience and constancy<span class="pagenum" id="Page_197">197</span> -of the prisoner that moved me; or because his presence -seemed to carry back my mind to the days of my childhood, -reminding me of the pleasant fields and flocks -round Lystra, and my brother Chrestus and my old nurse -Trophime, and the shepherd Hermas; but, be the cause -what it may, certain it is that I was drawn to the man as if -bewitched or fascinated, and taking out such money as I -had (which was but very little) I gave it to the soldier. -At the same time I asked the prisoner whether he had -made any attempt to gain the intercession of Titus -Annæus Seneca, a great philosopher in those days and -the former tutor of the Emperor. “Nay, but the old -bookworm has no power in these days with our Emperor,” -said the soldier taking my money, “and could no more -rein him in now than a butterfly could rein in the dragons -of Hecate; besides, if he could, think you that a man of -quality, such as the Emperor’s tutor, would regard such -scum of the earth as these Christian wretches? However, -whatever he be is no business of mine, and money -should have money’s worth; so I give you five minutes -with the prisoner; but, mark me, no more.”</p> - -<p>I felt as one caught in a trap. Twice had I endeavored -to depart from the chamber because I desired to avoid -speech with this stranger, who knew Colossæ and my -master Philemon; and now of my own motion I had so -wrought that I must needs have speech with him. So I -sat down, and asked the prisoner his name. “My name -was once Saul,” he answered, “but I am now called -Paulus and I was born in Tarsus.” Hereat I stood up to -go at once, but my limbs refused to obey me and I went<span class="pagenum" id="Page_198">198</span> -not, but stood where I was, gaping and staring like one -mad; for I seemed to see before me, next to Christus, the -bitterest foe of my life; because this Paulus had caused -Philemon to be my enemy and by his superstitions had -slain my beloved Eucharis. Yet on the other hand it was -borne in upon me that here was one that had seen Christus -risen from the dead, and I remembered as if it were but -fresh in mine ears, his invocation over me in the days -of my childhood, “The Lord be unto thee as a Father;” -and I felt that however I might endeavor, it was not possible -for me to hate this man, nor easy to resist the spirit -that was in him, for I was in his presence as one under a -spell. So, though my fears bade me depart, the hand of -the Lord constrained me to remain. While I thus stood -stammering, uttering something perchance but meaning -nothing, Paulus interrupted me, taking me by the hand -and saying, “I perceive that there is to be more discourse -between us; wherefore I will only say this, that this night -my prayers shall ascend to the Father of our Lord Jesus -Christ in thy behalf. For the Lord hath need of thee, and -verily thou shalt be saved and redeemed from all thy sins. -To-morrow, as thou hast heard, I stand before the Emperor; -but if (as I doubt not) I receive deliverance from the -mouth of the lion, I am to discourse at sun-down concerning -the mercies of the Lord Jesus in the house of -Tryphæna and Tryphosa, hard by the Capenian gate. -Prithee, my benefactor, bestow on me yet another benefit, -and promise that thou wilt be there.” “No” was in my -heart, but “yes” came from my lips before I knew that I -had framed an answer, and I left the chamber as one in a -trance.</p> - -<p><span class="pagenum" id="Page_199">199</span></p> - - -<h3 id="v_6">§ 6. HOW I WAS LED INTO THE NET OF THE GOSPEL.</h3> - -<p>As soon as I was come forth from the presence of -Paulus I resolved one thing for certain, that, go whither -I might to-morrow, I would by no means go to the house -of Tryphæna; for, in spite of all my former disbelief in -witchcraft, I began to believe that verily some kind of -fascination was being used against me to make me a -Christian against my will. For a long time I dared not -lie down to rest, but sat reasoning with myself and endeavoring -to call to mind the arguments of Artemidorus -against the Christians; yet ever and anon the face of -Paulus would appear before mine eyes, and I seemed to -hear him saying that the gods are immortal men, and -it came into my mind that, if indeed there were but such a -god as my beloved Eucharis or Chrestus, only immortal -instead of mortal, how willingly would I trust in him, how -gladly face all peril and endure all hardship for his sake! -And then I bethought myself of the saying of Paulus -about his leader Christus whom he mentioned as still -living and bearing witness to him, and how he seemed to -see Christus behind me; and with that I leaped up crying -for help and screaming like one distraught; and so timorous -was I that I lit a second lamp and sat down again -resolving not to sleep that night at all. But presently -sleep, whether I would or not, fell upon my eyelids, and a -confused mixture of many visions passed before me, Paulus -and Pythagoras and Heraclitus, all beckoning to me, and -speaking about an “immortal man” and a<span class="pagenum" id="Page_200">200</span> “mortal god;” -and then such a chaos of words and sights that I grew -dizzy, till at last I saw a small white cloud which grew -larger and opened itself and inclosed all the former chaos, -and on it was written “Chrestus;” but as I approached, it -was not “Chrestus” but “Christus,” and then “Chrestus” -again, till the cloud burst with a loud sound as of thunder -and disclosed my brother, bright and smiling as in old -days, and on his breast he bore the token I LOVE THEE -and he stretched out his arms to me. But when I ran to -embrace him, behold, on his hands and feet the marks -of grievous wounds, and the expression of his countenance -was the same and yet not the same; so that I stood and -drew back, and, though he beckoned to me, I fled. But he -pursued after me and I still fled from him, and all around -there were voices and faces of good and evil, the good -helping my pursuer, the bad helping me; but, as he gained -fast upon me, the priest of Cybele smote the ground, and, -behold, a great yawning chasm, wherein was a multitude -of skeletons with open arms waiting for me, and I leaped -into the chasm, and the arms of the skeletons were clasping -me round; when suddenly I awoke and found myself -upon the ground, shrieking and struggling and my limbs -all shivering and bathed in sweat; and by this time the -night was well nigh past, and the first light of dawn was -to be seen in the east.</p> - -<p>So great was my terror that my first resolve was to depart -at once from Rome. But then I bethought myself that, -whithersoever I might travel, I could not avoid bad -dreams; and, if I desired to avoid Paulus, no place was -so convenient for me as the most populous of all cities.<span class="pagenum" id="Page_201">201</span> -So I concluded to remain where I was, but to spend that -day in Tusculum; whither I accordingly set out a little -before noon. But I had not gone a few paces from the -door of my lodging, before the slaves of a certain rich -Octavius, one of my patrons, came suddenly behind me -and, catching fast both my arms, bade me return with -them, saying their master entertained company that day -unexpectedly, and much desired my presence to make -them merry. When I would have excused myself, they -replied that they were under constraint to take no refusal; -for Octavius had threatened them with a whipping if by -fair means or foul they brought me not. Moreover, as -they were to dine very early, I must come with them at -once, though it was but the seventh hour, and thus they -would be sure of me.</p> - -<p>So I went with them under a kind of friendly violence -and entertained the company after my power. But what -I said and did I know not, save only that at the beginning -of the entertainment I overheard one of the guests say to -his neighbor that Tychicus (by which name I was known in -those days) was that day in admirable fooling; and his -neighbor replied that truly Tychicus would be the most -wittily obscene buffoon in the whole of the city, but for a -certain unevenness in his jesting, as if he were possessed -with two spirits, a lewd spirit and a surly spirit, “for,” -said he, “after keeping all the table in a roar of mirth for -two or three hours, if you watch the fellow for a minute or -so when he thinks none are looking at him, he falls into a -moroseness, or else a kind of vacancy, as if he were a -soothsayer and saw visions.” When I heard this, I drank<span class="pagenum" id="Page_202">202</span> -even more recklessly than my wont, saying to myself that -I would drive out that spirit of vision-seeing and give myself -wholly to the evil spirit. And noting that it was now -near sun-down, so that I was free from the snares of the -enchanter Paulus, I grew more and more furious in my -revelry, exceeding all bounds in grossness and blasphemy -so that the guests applauded amain and covered my head -with crowns of roses.</p> - -<p>When I was at last dismissed, the guests now retiring -to prepare for a second banquet, it was full two hours -after sunset. Now the House of Octavius was on the -Cœlian hill (where now stands the Colisseum) so that I -was in no way constrained to go near the Capenian gate -in order to return to my lodging. But the Lord constrained -me and it was as if my feet took me thither against -my will. Again and again did I repeat to myself, “Fool, -why goest thou into the snare with thine eyes open?” But -I replied, “What harm in merely going through the street, -since it is certain that I shall not enter the house?” Yet, -as I drew near to the street, I perceived the folly of going -whither I desired not to go, and I drew back and turned -aside going towards the Prætorium, when of a sudden a -fear fell upon me, and I felt a hand laid on my shoulder -from behind, and I trembled from head to foot hearing the -voice of Paulus: “My son, thou art not in the right way.” -Fain would I have made some excuse, or have fled at once -without excuse; but neither could my tongue avail for -words, nor my feet for flight. So I went on with Paulus -even as a captive, and he took me by the hand and led me -unresisting into a house where was a large congregation<span class="pagenum" id="Page_203">203</span> -of the Christians already assembled and expecting his -presence; through the midst of whom I walked, crowned -as I was with roses, and dripping with unguents and -staggering in my gait, so that all gazed at me with wonder -and some perchance in anger. However they all -made way reverently for Paulus, and for me with Paulus, -he still holding me by the hand. Then Paulus ascended -a bema or platform and began to speak to the people. At -first I sat still, as one hearing and yet not hearing, content -to listen but not knowing why I listened; like a brute -beast not capable of understanding. By degrees my -senses returned, and his words seemed to come nearer -and nearer to me till they penetrated my very soul; but -I cannot recollect them so as to set them down, except a -few of the last sentences, and these not exactly.</p> - -<p>When I came to myself, he was speaking of the mercies -of the Lord, describing how he himself had persecuted -the faith yet had obtained mercy. Who therefore, said -he, could not be pardoned, since he had been counted -worthy of pardon? Who was so vile and sinful that must -needs say ‘I am not worthy to draw nigh unto the Lord’ -since he, Paulus, the sinner and persecutor, had been -embraced by the arms of his mercy? “Therefore, say not -within yourselves ‘What new sacrifice shall I bring?’ For -the Lord Jesus Himself is your sacrifice; neither say in -your hearts ‘With what new purification shall I draw nigh -unto him?’ for the blood of the Lord Jesus is your purification; -neither say ‘What new deeds must I do?’ or ‘What -new life must I lead?’ for the Lord himself hath prepared -thy deeds that thou shalt do; and as for thy life, it is no<span class="pagenum" id="Page_204">204</span> -longer thine own; for behold thou art dead; and the life -that thou shalt hereafter live, is the life that Christ shall -live in thee. Come therefore unto thy Lord and trust in -him.</p> -<p><span class="pagenum" id="Page_205">205</span></p> -<p>“Stumble not, O ye Jews, at the cross, neither say -within yourselves, ‘The Crucified cannot be the Christ; -he that died the death of a slave cannot be our King.’ -Nay, but I say unto you, because of the cross, and not in -spite of the cross, the Lord Jesus is the Christ; and because -he made himself to be the servant of all, therefore -is he now exalted to be King over all. Also, ye Gentiles, -stumble not at the sepulchre of Christ, saying, ‘It is not -possible that one that is dead should rise again;’ for verily -these eyes have seen him, and your own consciences -bear witness for me that I speak not as one deceiving -you, but that I verily saw the Lord Jesus. And as many -of you as believe, have, as a testimony, the presence of -his Spirit in your hearts; and as many as shall believe -shall have that same Spirit dwelling among you, as earnest -of the glory that is to come, bringing with it love towards -God and good-will towards all men. Come therefore unto -the Lord Jesus, and behold, the grave hath no power to -make a gulf between you and him. Say not ‘He is in -the heaven far above us,’ nor ‘He is in Hades far beneath -us;’ for I declare unto you that neither heaven, nor earth, -nor that which is beneath the earth, can part you from -him; fear not the gods nor the Gentiles, nor the reproach -of men; fear not the thrones nor powers of this world; if -Christ be for us who shall be against us? Fear ye not -therefore the fears of this world; for behold, for them -that are called of Christ, all things work together for -good; for I am persuaded that neither death nor life, nor -angels nor principalities, nor things present nor things to -come, nor height nor depth, nor any other creature shall -be able to separate us from the love of God which is in -Christ Jesus our Lord.”</p> - -<p>Now at first as I came to myself, and heard the voice -of the Apostle discoursing of Jesus and of the life in -Him, and of the joy and peace of it, being made conscious -of my inward darkness and of the unattainable -Light, I felt the burden of my miseries too great for me -to bear. A shape of evil seemed to sit pressing down my -soul, stifling her groanings and exulting over her unavailing -struggles; bidding me stop my ears against the voice -lest it should disquiet my heart in vain, because having -taken side with evil and having wilfully blasphemed, I was -now his lawful slave, and regrets were unavailing; and -because I would not obey him, methought he was encompassing -me all around with thick walls of an impenetrable -dungeon, wherein I lay as in a sepulchre beneath the -earth, fast bound, not able either to see or to hear. But -suddenly, as if a great way off, I seemed to perceive a -sound, though very faint, that “if Christ were for us none -would be against us,” and with that, a shaking of the -walls of my dungeon; and after that, came the other -words of the Apostle each after each, battering at my -prison, so that wall after wall fell with a great crashing -noise; and last of all there came that thunderous proclamation -roaring around mine ears, that neither things present -nor things to come, nor height nor depth nor any other<span class="pagenum" id="Page_206">206</span> -creature should separate us from the love of God which -is in Christ Jesus our Lord; and hereat my whole dungeon -straightway parted, like a curtain rent asunder, and brightness -burst in upon me as a flood, and the Lord Jesus -revealed Himself unto me as the Light and Life of men.</p> - -<p class="center small"> -THE END OF THE FIFTH BOOK.</p> - -<hr class="chap" /> - -<p><span class="pagenum" id="Page_207">207</span></p> - - - - -<div class="chapter"> -<h2 id="THE_SIXTH_BOOK">THE SIXTH BOOK.</h2> -</div> - -<h3 id="vi_1">§ 1. OF THE TEACHING OF PAULUS.</h3> - -<p>Who shall describe the marvels of the change when -from the sea of sin a human soul is caught up into the -life above, and lifted into the blessed brotherhood of the -saints of God? No fears, no doubts, no remorse; but -only a certain purifying fire of repentance within me, -stimulating me to a life of virtue and to the helping of -others, even as I had myself been helped. In addition -to the delight of continual communion with my beloved -teacher Paulus, my spirit was also refreshed by all the -brethren of the church. For in them I found such a joy -of fellowship as I had never before known, not like a -common collegium where men meet merely to eat and -drink and to be merry and to pay for the funeral of some -deceased companion, and to give help to those of the collegium -who may chance to be in need; but the Christian -collegium, if I may so call it, was far above all these, -being bound together with a tie not to be loosened by -death and so strong and passionate as I had never experienced -nor even conceived, a veritable enthusiasm and -insatiate desire for well-doing. Marvellously great therefore -was the change for one who had been but yesterday<span class="pagenum" id="Page_208">208</span> -friendless, an outcast, despised of all men, now to find -himself encompassed round with friends or rather brothers -and bathed as it were in a flood of friendship. But the -greatest help of all was the Lord Jesus himself, present in -my heart by day and night, a constant fountain of inexpressible -peace. Now also I heard once more and learned -these words of the Lord which had first drawn my soul -towards him at Antioch; and other words I learned beside -these, full of grace and healing. Many a time in -Colossæ, and sometimes even in Pergamus and Corinth -during the days of my darkness, I had caught myself -unwittingly repeating to myself that most precious exhortation -of the Lord Jesus to the weary and heavy laden, -that they should come unto him and he would give them -rest; but then I had repeated these words as an unbeliever -or as a doubter, striving to harden myself in unbelief; -now I repeated them with understanding, knowing -them by experience to be true, and acknowledging that in -him alone was rest. Notwithstanding the Spirit of the -Lord, and the manifestations of the Spirit, came not -unto me from the learning of the sayings of Jesus, but -from the preaching of Paulus, who first revealed to me -the power of the Lord unto salvation.</p> - -<p>At this time I told Paulus the whole story of my life, -and although I supposed that matters of love were -scarcely fit for his hearing (as Epictetus had spoken of -them slightingly, as beneath the attention of a philosopher) -yet I concealed not either my former love for Eucharis -or the bitterness of my sorrow for her death. He was -moved by it more than I had thought possible, nor did he<span class="pagenum" id="Page_209">209</span> -rebuke me as I had expected. Hereon I described to him -the doctrine of Epictetus, who forbade me to sorrow for -her or for anything, or any person, because it was necessary -to preserve serenity of mind. But Paulus shook his -head, and said that it was not right that we should in this -way seek to escape from the troubles of life by separating -ourselves from others; but that we ought to rejoice with -them that rejoice and sorrow with them that sorrow, and -that we should fulfil the law of Christ by bearing one -another’s burdens. Yet he bade me think of Eucharis as -of one not dead but sleeping, and not in the hand of -Death but in the hand of the Lord, “for” said he, -“whether we live, or die, we are the Lord’s.”</p> - -<p>Again, when I spoke to him of my former doubts concerning -the ruling of the world, whether it were for good -or for ill, he said that men had been placed in the world -as if in twilight, to seek and grope after God; but that -now the day had dawned in the manifestation of the Lord -Jesus and in his rising again from the dead; “for,” said -he, “this, and nothing else, is the salvation of the world, -resolving all doubts and showing forth the triumph of -good over evil and of life over death.” And in all his -doctrine he made mention of the Resurrection of the Lord -Jesus as being the foundation of the whole Gospel and -the seal of its truth.</p> - -<p>As to the objections of Artemidorus (for I hid none of -them nor aught else, because of the perfect trust I had in -Paulus) namely, that the Lord Jesus had not been sent -into the world till after so many centuries, and then to a -most despised nation—the Apostle lightened these doubts<span class="pagenum" id="Page_210">210</span> -by teaching me more fully concerning Israel; how the -seed of Abraham, though lightly esteemed of men, had -been chosen of God to proclaim his will; and how all -things from the beginning, both the questionings of the -Gentiles, and the Law, and the Prophets of Israel, had -prepared the way for the coming of the Lord. But whereas -Artemidorus had said that there was no sin, and Epictetus -also had taught me that sin and crime were no more -than “erroneous opinion,” Paulus now taught me quite -otherwise, that an Evil Nature was in the world from the -first, contending against the Good, and that the Evil is -the cause of all our sins and miseries; howbeit, he bade me -believe that out of our very sins the Love of God worketh -a higher righteousness, making evil itself to be a kind of -step of ascent to a greater good; which belief I do still, -and ever shall, hold fast. Touching any signs and wonders -wrought by the Lord (whereon certain of the brethren -were wont to set great store) he said but little, although -he himself wrought no small signs in the healing of diseases; -for that which drew him to the Lord was not signs -nor wonders but a love of him, and a trust in him, as being -the spiritual power of God manifested to the saving of the -souls of men. In the same way I also believed, and do -still believe, in the Lord Jesus, worshipping him not as the -worker of wonder and portents, but as the Eternal Love -of God, governing the world from the first, and in these -last days made flesh for us, that in him we might know -God, and love God, and be at one with God.</p> - -<p><span class="pagenum" id="Page_211">211</span></p> - - -<h3 id="vi_2">§ 2. HOW I RETURNED TO PHILEMON AT COLOSSÆ.</h3> - -<p>Even before I had been baptized (which took place on -the seventh day after I had first heard the preaching of -Paulus) I had resolved that I must at once return to -Philemon. However, by the advice of Paulus, I went not -straightway to Colossæ, but abode some days with him at -his lodging, that I might be strengthened in the faith of -Christ; and each day drew me closer to my new teacher. -Those who knew him not might perchance have accused -him of inconstancy; for his manner of speech and the -features of his countenance changed every moment; and -he was skilful as an actor to suit himself (in all honorable -fashion) to them with whom from time to time he had to -do, whether Jews or Greeks, bond or free, soldiers or courtiers, -or whatever else. But the cause of his thus conforming -himself to others in things indifferent was not -inconstancy nor dissimulation, but a sincere love for all -men and a power of feeling as others felt, so that his own -nature disposed him without constraint to carry out that -precept which was always on his lips, “Rejoice with -them that do rejoice, and sorrow with them that sorrow.” -And beneath all this appearance of inconstancy there was -a firm and solid resolution, the depth of which could not -be known but by those who knew the depths of the love of -the Lord Jesus. From Paulus (who knew Philemon well) -I heard that my former enemy Pistus had fled from Colossæ -some months ago, being convicted of theft, and after -his departure his devices against me had been discovered<span class="pagenum" id="Page_212">212</span> -and my innocence proved; hearing which I was the more -willing to return. Nor did the Apostle longer delay me, -saying that he doubted not but that Philemon would do -what was right; but to make assurance surer he would -write a letter to him whereof I should be the bearer.</p> - -<p>I had not been an hour in Colossæ before Philemon -signified his desire to emancipate me without conditions, -at the same time lamenting that he had been led by the -practice of Pistus to suspect me without cause; and for -the brief remnant of his life, he (no less than Apphia) -bestowed on me a truly parental affection; which I for my -part endeavored to requite with something of the care -and attention due from a son. Soon afterwards I was -appointed to the ministry, and I labored in the church at -Colossæ to supply the old man’s place, inasmuch as he -became daily more infirm and less able to preside over the -congregation. Many difficulties in the work began at this -time to perplex me, because there appeared in our little -congregations divisions of opinion. Some of the brethren -were plain simple folk (slaves most of them) delighting in -wonders; and these, besides believing other portents, supposed -that, after their death, they would reign on earth -with Christ for many years wearing the same flesh and -blood which now they wore. Others (but of these only a -few) coming to the knowledge of Christ from the study of -philosophy, denied that there was any further resurrection, -after the human soul had once been raised up from the -death of sin to life in Christ. Again, others maintained -Christ to be not very God, but only the greatest of a -great train of angels created by God; and some of these<span class="pagenum" id="Page_213">213</span> -affirmed that Christ was not a man at all (save in appearance -only) but that he merely went through the form of -appearing to be born and to suffer and to die. Many also -attacked the Law of Moses and the ancient Scriptures of -the Jews; and these (not understanding the doctrine of -the Apostle concerning the progress of all things, and how -the Law was but as a slave to bring us to Christ) taking it -for granted that I must needs maintain the Law to be perfect, -and the doings of the Patriarchs to be perfect, yea, -and the letter of the Law to be perfect, endeavored to -bring the Scriptures into derision, by asking whether the -true God had nails and hair and teeth and the like, as well -as hand and voice and nostrils; because, said they, the -Scriptures declared that he had the latter; and if the latter, -why not the former?</p> - -<p>Against all these opinions it seemed needful to contend, -not so much inveighing against that which was false, as -rather pleading for that which was true. Many times did -I now desire that my teacher, the blessed Apostle, had -been present to direct and guide me. But then there -came into my mind the saying of Epictetus that “it is only -a bad performer who is afraid to sing alone,” and how One -greater than Epictetus had promised that he “would be -ever with us.” Yet I began to lament (as did others also) -that we had no writings of the words and deeds of the -Lord which might have served as a lamp and guide to our -feet. However, in spite of these contrarieties, it was still -a great refreshment to note the work of the Spirit among -all such as believed in the Lord Jesus, yea, even among -some that erred in opinions. For not only did all alike<span class="pagenum" id="Page_214">214</span> -abstain from magic arts, and festivals, and sacrifices to -demons, and the like, but a wonderful change came also -upon their whole lives: the thief no longer stole; the -lewd became chaste; the cruel merciful; the timorous and -servile no longer feared aught save sin. To crucify slaves -had become a thing hateful and abominable; to expose -children was to sin against God; wealth and pleasure were -despised; and, in a word, such temperance, constancy and -benevolence as are recommended by philosophers in their -lectures to a small circle of pupils, these very virtues were -practised by the whole multitude of the saints; and this, -not out of ostentation, nor “to preserve one’s own serenity -of mind” (as Epictetus would have had me think) but -simply out of an insatiate desire to serve the Lord Jesus -by loving and serving men. Nor could I fail to perceive -how fruitful and blessed was the service of the Lord; for -that very peace and freedom of mind which Epictetus had -held up to me as the chief object of life, and which I had -found impossible to obtain by aiming at it, behold, now -that I no longer aimed at it, but only desired to serve the -Lord, this same peace of mind came as it were unasked -into my bosom, peace deep, and calm, and past all power -of tongue to utter or mind to understand.</p> - - -<h3 id="vi_3">§ 3. OF MY DISCOURSE WITH ARTEMIDORUS CONCERNING -THE FAITH.</h3> - -<p>About this time died Artemidorus. Of late the old -man had become infirm and bedridden, and I visited him -often, and spoke much with him touching the faith of<span class="pagenum" id="Page_215">215</span> -Christ; and he received me the more willingly because he -had a great love for Epictetus (who was now absent with -his master in Rome), and he was wont to say that I was -now become a second Epictetus, setting my superstition -aside. He retained all his force of mind and keenness of -understanding; and still as in old times, he would fain -have judged the Faith of Christ by the weakness of the -weakest of the brethren, and not by the strength which -made them strong. For example, because certain of our -church (living from day to day in expectation of the coming -of the Lord) were wont to catch up, perhaps too -greedily, every light rumor of war or famine or earthquake, -as signs of the Last Day, on this account he would call -the Christians <i>misanthropi</i>, enemies of Cæsar, and haters -of the empire. Again, because others among us gave -much time to fasting and prayer, and in that condition -discerned (or in some cases perchance seemed to discern) -visions of the Lord; or because a few, more superstitious -than the rest, abstained from eating flesh; for this cause -he mocked at all the saints as dreamers of dreams and -given to foolish austerity and unprofitable abstinence.</p> - -<p>None the less, he willingly heard me speak of the Lord -Jesus, and sometimes himself questioned me concerning -him. One such conversation I remember, a few weeks -before his death, when, upon my entering his chamber, I -found him in a deep study: and, as soon as he saw me, -scarcely giving me time to salute him, “You Christians,” -he said, “believe in a good God, who is all-powerful; -whence then comes evil into the world?” “I will explain -that,” replied I,<span class="pagenum" id="Page_216">216</span> “when you can explain whence arose the -atoms which, as you say, made the Universe.” He said, -“Nay, my friend, I have no theories to maintain on this -subject; but evil is opposed to your supposition of a good -and powerful God.” “Not more,” I replied, “than atoms, -existing from the beginning, are opposed to your supposition -of no effect without a cause.” Then he was silent, -and said no more on that point. But producing my letters -which I had written to him from Antioch (and it was -at that time that he gave into my hands those papers the -substance of which I have set down above) he urged -against me more especially that which I had myself said, -that the religion of Jesus was narrow, giving precedence -to Jews, and compelling all men to be Jews in the observing -of the Law; and he added that, however Paulus might -affirm the contrary, this and nothing else was clearly the -intent of Christus himself. But it was not difficult for me -to show that, howsoever Jesus had purposed that the Gospel -should be preached to the Greeks through the Jews, -yet his doctrine and kingdom had, from the first, been -intended to include all mankind, without observance of -the Law. I also repeated to him as many of the sayings -of the Lord as I had been able to collect and to commit -to memory; and hence I proved to him that he at whom -Artemidorus had been wont to scoff, was neither juggler, -nor magician, nor impostor, but a great Conqueror of the -minds of men, and one whose doctrine and practice went -down to the roots of life, and to the foundations of all -things. And this indeed, when he had heard the account -of his life and doctrine, Artemidorus did not deny, admitting -himself to have misjudged in former times, and pro<span class="pagenum" id="Page_217">217</span>fessing -now to revere Christus as he would revere Socrates, -or Epicurus, or Pythagoras; “but still,” said he, “the -acknowledgment of one great and good man more in the -world, proves not that the world is divinely governed.” -Then I urged him again with a new argument, saying that -it was very credulous to suppose that this wonderful Universe -had come together by chance and without a Mind, -whether the Mind had wrought through atoms or otherwise, -and that if there were such a Mind, then those -things that were done and said in accordance with that -Mind would prevail (being in harmony with the universe) -but those things that were not in accordance with it would -come to nought; wherefore, since the words and deeds of -Jesus of Nazareth had been already so very powerful (and -that too without aid of force or cunning or any customary -aids of great conquerors) it seemed certain that they were -indeed in harmony with that Mind of the Universe to -which Jesus had taught us to give the name of Father. -To all this he listened patiently and attentively; and that -he pondered these matters in his heart may be judged -from the following rough notes which I found among his -papers in his handwriting, dated about the time of our -discourse together, that is to say a month or thereabouts -before his death.</p> - - -<h3 id="vi_4">§ 4. OF THE DOUBTINGS OF ARTEMIDORUS.</h3> - -<p>“THE PROBLEM OF THE CHRISTIANS.</p> - -<p>“This Christus lived in Syria less than forty years, -and, after doing nothing worthy of mention, was put to<span class="pagenum" id="Page_218">218</span> -death upon the cross by Pontius Pilatus, governor of -Judea. He made no conquests, no laws, and few disciples; -and, of these few, one betrayed him. He wrought, -it may be, some cures of a kind to startle the multitude -(doubtless in accordance with nature, by working on the -imaginations of men); but in any case none marvellous -enough to persuade men that he was a prophet; for it is -not denied that his own countrymen delivered him to execution. -After his death, his disciples constantly affirmed -that he had appeared to them, and in one case this was -confessed by an enemy; but (saving this belief in his -resurrection, and some kind of expectation that he would -always be present with them as an ally) he bequeathed to -his followers nothing except a policy that was no policy, -but rather a dream, somewhat after this fashion:—</p> - - -<p>“THE DREAM OF CHRISTUS.</p> - -<p>“The world is to be a commonwealth wherein the -Supreme God is to be King, and all mankind the citizens. -But God being the Father of men, mankind are to be to -him as children, and to one another as brethren. Of -this commonwealth the laws are to be as follows:—</p> - -<p>“1. <i>The Law of Love.</i> Love (and not Force nor Cunning) -is the strongest power in the world; and as little -children take captive the hearts of their parents by force -of love, so are the Christians to take captive the world by -becoming as little children, loving all men and thereby -constraining all men to love them in return. [Surely the -vainest of vain dreams! In the fulfilment of which I will -then believe when I see the sheep loving the wolf and -thereby constraining the wolf to love them in return.]</p> - -<p><span class="pagenum" id="Page_219">219</span></p> - -<p>“2. <i>The Law of Giving and Receiving.</i> As by giving to -Nature the husbandman receives a manifold return, so by -giving to the Unseen Nature and Spiritual Harmony which -Christus believed to exist, men shall receive an abundant -harvest in return. Thus, by giving love, a man is to receive -a return of love; or giving pity, a return of pity; or -service, a return of service. [All this may be, and yet -there may be no God. For doubtless, if a man give love -to his fellow men, even though they love him not in return, -yet he thereby enlarges his imagination of the Divine -Love, and warms his heart with the fancy that he is now -more perfectly loved by that Divine Person whom he has -painted for himself out of the colors of his own mind. -This dream may make some men happy, and more women; -but though a dream may give pleasure, it does not cease to -be a dream.]</p> - -<p>“3. <i>The Law of Sacrificing.</i> All sacrifices of beasts are -to be done away, the only true sacrifice being the sacrifice -of the will, whereof the sacrifices of beasts are but as -emblems. In the life and death of Christus (being a -perfect sacrifice of the will) these Christians suppose the -perfect sacrifice to have been offered up. Hence they -regard Christus as the High Priest of mankind offering -himself up for all men; supposing that by force of sympathy -with him, which they call ‘faith,’ they are able to be -united with him and so to take unto themselves his sacrifice. -[I deny not this doctrine of sacrifice to be less -ignoble and superstitious than the notions of the common -sort; who vainly imagine that they can bribe the Supreme -by sheep and oxen. But, even were it true, it seems too<span class="pagenum" id="Page_220">220</span> -high and unsubstantial for the minds of the common -people. Besides, as there is no God, there can be no -sacrifice, so that this also is a dream, like all the rest.]</p> - -<p>“4. <i>The Law of Forgiving.</i> It is supposed that, by -force of sympathy, every disciple of Christus has a power -of raising up men beneath him in goodness, whom they -call sinners. This ‘sympathy’ they call bearing the sins -of others, and the result of it is forgiveness; and Christus -is said by them to have brought this power into the world -and to have bequeathed it to his disciples. It differs, -they say, from our ‘forgiveness,’ in that it means not the -mere remission of punishment, but the putting away of sin -itself. [All this is simply natural, and may be seen in any -family or assembly of human beings; wherein the better -always have a power of raising up the worse, and those -who are injured have power to set at rest the minds of their -injurers by forgiving them. Therefore all that they can -claim for Christus is, that he possessed this power perchance -in a singular degree, and discerned how great a -force it had over the minds of men; and perhaps also that -he (by some special and peculiar influence) imparted it to -his disciples.]</p> - -<p>“5. <i>The Law of Faith and Trust.</i> No man, said -Christus, could be forgiven sins by him, except he had -‘faith;’ and in the same way his followers maintain that -without ‘faith,’ it is impossible to obtain the forgiveness -of sins, but by faith the worst of sinners can be forgiven.” -[This again, so far as it is true, is merely natural; because -no offender can so much as imagine himself freed from -the consciousness of his wrong-doing by the forgiveness<span class="pagenum" id="Page_221">221</span> -of the man injured, if he distrust the latter and esteem him -as an hypocrite. And without doubt this “faith”—as one -may see even in a dog that has faith or trust in his master—has -not a little power to confer magnanimity on men by -raising their minds to the level of a high idea of God, -even though that idea be but an empty imagination. But -here, as elsewhere, there is a deficiency of proof; for what -is wanted is, not superstructure, but foundation; for I will -not dispute the power of faith, if these Christians will first -give me somewhat certain to have faith in.]</p> - - -<p>“ANSWER TO THE PROBLEM.</p> - -<p>“This being the commonwealth and these the Laws of -Christus, the problem is, whence comes it that so many -thousands of men are drawn towards him, and thereby led -out of evil and vile courses into lives of virtue? For other -religions (and Onesimus justly urges this argument) hold -out similar hopes of Elysian fields, and terrors of Hades, -and purifications from sin; and some also, like the religion -of Pythagoras, pretend to join men into brotherhoods; and -almost all afford portents sufficient to satisfy the natural -credulity of men; yet do they not succeed in persuading -their votaries to lead virtuous lives.</p> - -<p>“The answer is, in my judgment, two-fold; first that the -laws of Christus are in accordance with the Harmony of -things—by which however I am far from meaning that -there are gods, or any such things as sin, forgiveness and -the like, for all these things are probably mere imaginations—but -I mean that human nature is so framed as to -be turned from the imagination of sin by the imagination<span class="pagenum" id="Page_222">222</span> -of forgiveness and these other imaginations which Christus -has devised; secondly, Christus himself appears to have -been of a nature to imprint himself upon others to a degree -much above the common; and his power over the minds -of his disciples (as has been sometimes seen in the case -of others, both teachers and law-givers and private men) -instead of being diminished after death, was greatly increased.</p> - -<p>“A third cause may be alleged by some, namely, that -his disciples believed and cause others to believe, that he -rose from the dead. But is this a cause, and not rather -an effect? For we must surely ask, what caused his first -disciples to believe that he had risen from the dead? -Perhaps they did not believe it, but pretended to believe -it, and deceived others. But this I do not think to be -true in the case of Paulus; who was changed from an -enemy to a friend by an apparition of Christus at the time -when he was persecuting his followers. For this reason, -and for others, I incline to believe that the first disciples -did not deceive others, but were themselves deceived by -apparitions, naturally arising from affection and imagination. -Yet can I not deny that, on this supposition, the -influence of Christus, being supposed to be so powerful -over the minds of men as to force even an enemy to become -a friend by the apparition of him whom he had -persecuted, far exceeds anything that I have witnessed, or -heard, or read; and it raises Christus to something almost -above the nature of man.</p> -<p><span class="pagenum" id="Page_223">223</span></p> -<p>“The sum of all is, that this commonwealth of Christus -appears to me but a dream, though, I deny not, a noble -dream. And even were it to prosper beyond expectation -in the future, as it has already prospered in the past, yet -could I not entertain it, having no belief in a god or gods. -Yet thus much I admit, that, if I were able to believe in -gods of any kind, I know not where among gods or men -I could find anything more worthy of worship than this -Christus, reasonably worshipped, without violence to nature; -for if Plato was right in saying that ‘there is nothing -more like god than the man who is as just as man may -be,’ then certainly Artemidorus may say that ‘if there -were a god, there would be nothing more like god than -Christus.’”</p> - - -<h3 id="vi_5">§ 5. OF THE LAST WORDS AND DEATH OF ARTEMIDORUS.</h3> - -<p>Thus wrote Artemidorus three or four weeks before his -death; and from certain words that fell from his lips afterwards, -I have hope that he came yet nearer to the Truth -than this. However in his case I perceived (not indeed -for the first time, but more clearly then than ever before) -that it is not argument nor force of philosophy that brings -into the Church of Christ them that are without, but it is -rather the Spirit of Christ in the Church. For this Spirit, -the Spirit of loving-kindness, and justice, and purity, and -patience, not only binds us that are in the Church close -together, but also causes them that are without to desire -to enter in, while they wonder and admire at the concord -of the brethren. In this way the common people of -Colossæ—rich as well as poor, though more often the -poor—coming by twos and by threes to our assembly<span class="pagenum" id="Page_224">224</span> -were daily converted; but Artemidorus, being (as I have -said) bedridden, could neither know how great a change -had been wrought by Christ in the lives of the brethren, -nor what a spirit of power reigned over us in the meetings -of the congregation, with which perchance he himself -might have been imbued had he been present among us. -Therefore when I urged him a few days before his death, -to believe and to be baptized, though he was neither -amazed nor indignant, as of old, yet he shook his head, -saying that he was now too old and too sick to leap, at so -short notice, into a new philosophy. “Nor,” said he, -“could the gods themselves, if there be gods, take it in -good part that I, who have been, all my life through, a -perfect Mezentius, not merely offering no libations to -them but even denying their existence, should now present -to them as it were the dregs of the cup of this life.” -In this mood he continued even till his death. Some of -the brethren rebuked me afterwards because I had not -warned him of the fiery wrath that awaits them that -harden their hearts against the Lord. But I was not -unmoved by the old man’s answer to Archippus, who had -made some mention to him of the terrors of hell. To -which Artemidorus replied that if Christus were indeed -a lover of truth, then he would of a surety make some -allowance for one who, all his life long, had sought such -truth as he could find, however imperfectly, and who now, -in his old age, was loth for shame to say, “I will believe -Christus to be god because, if there be no gods, I thereby -lose nothing; and if he be god, I thereby gain much.” -These words the old man spoke to Archippus in my pres<span class="pagenum" id="Page_225">225</span>ence, -when he was now in extreme weakness, so that he -could scarce move his hand to bid me farewell; and on -the morrow he died, without making any sign at all of -faith; only he whispered to his secretary, a few minutes -before his death, to tell me this as his last message, that, -whereas he had charged me always to bear in mind the -proverb that “incredulity is security,” now he perceived -that there was room for trust as well as distrust in the life -of man.</p> - - -<p class="center small">THE END OF THE SIXTH BOOK.</p> - -<hr class="chap" /> - -<p><span class="pagenum" id="Page_226">226</span></p> - - - - -<div class="chapter"> -<h2 id="THE_SEVENTH_BOOK">THE SEVENTH BOOK.</h2> -</div> - -<h3 id="vii_1">§ 1. HOW I CAME TO ROME TO SEE THE BLESSED APOSTLE.</h3> - -<p>About six months after the death of Philemon, which -took place in the same week as the Great Fire in Rome, -word came to us that our brethren in the city were being -called in question for their faith, having been falsely -accused of many monstrous crimes and especially of having -set the city on fire. Soon afterwards, in the month of -January, we received most grievous tidings concerning -them, how some had been cast into prison, and others -slain with all manner of insults and tortures. The infection -of this suspicion soon spread to Asia, first indeed to -Ephesus, where it was soon allayed, but afterwards even to -Colossæ, so that tumults were raised against us; the more -because of the earthquake which, in the summer of that -same year, utterly destroyed Laodicea; and in Hierapolis -also and Colossæ many houses were cast down and many -slain; which calamities the common people imputed to us, -the Christians, as if the gods had sent this plague on them -because sacrifices had been withheld by our impiety. All -that year I remained at Colossæ striving to confirm the -brethren in the faith and to encourage the weak; for -though the magistrates were not against us but rather for<span class="pagenum" id="Page_227">227</span> -us (knowing that we obeyed the laws) yet could they not -altogether resist the vehemence of the common people, -especially now that the fury of the multitude had some -pretext in the example of the Emperor. Wherefore even -against the will of the governors of the city, ten or twelve -of the brethren, having violent hands laid on them by the -rabble, bore witness to the Lord with their blood. But, -towards the end of the year, the cooler weather setting in, -and the memory of the earthquake a little abating, the -multitude began to cease from the first heat of their fury; -when, behold, we received of the brethren of Rome a -truly piteous report, how the Emperor was more incensed -against us than ever, causing such as were citizens to be -beheaded; but as to the rest, crucifying some, burying -others alive, casting others to the wild beasts, or burning -them, besmeared with pitch, like torches. While we were -all mourning for their tribulation, there fell on us two -blows of heavy tidings, first that the blessed Apostle -Petrus had been taken and crucified, and then that Paulus -also had been put in bonds and was under accusation, and -like to be put to death. Then I could no longer restrain -myself; so finding that all things in Colossæ now tended -towards peace, I left Apphia with Archippus (who had -come to lodge with us for a season, his house in Hierapolis -being quite cast down by the earthquake while ours was -standing and not greatly damaged), and I made all haste -to Rome, hoping to find Paulus still alive, and at least to -have some speech with him before he died.</p> - -<p>When I came to Rome, I went first to the house where -the Apostle had been wont to lodge in times past, to make<span class="pagenum" id="Page_228">228</span> -inquiry concerning him; but it was not to be found, nor -any of the houses near it, having been burned down in the -Great Fire. Then I turned my steps to that part of the -palace wherein I had first had speech of him; but that also -was burned down. For the whole of the former palace -had been consumed by the fire; and the Emperor was even -then building for himself his new Golden Palace (as it is -now called) on the Cœlian and Esquiline hills. Then I -made endeavor to find the house of Tryphœna and Tryphosa -where the church had been wont to meet; but that -also was not to be found. For indeed the fire had been -far greater than I had conceived, and greater also (as I -should judge) than any other fire within the memory of -man, having wholly consumed four of the city wards, and -partly destroyed seven more, leaving only three of the -fourteen altogether untouched. So, what with the fire -and the informers, the brethren had been driven out of -the city; and among these, Clemens and Linus. But, -meeting at last with Asyncritus, I understood from him -that the holy Apostle was in close keeping, in one of the -dungeons of the New Palace. But whether his cause had -been heard or not, and (if tried) what the issue had been, -of this he was altogether ignorant. To the palace therefore -I straightway betook myself, and finding there my old -friend the actor Aliturius I frankly avowed to him that I -was a Christian and that I was ready to die if I could but -have speech with one of their number, named Paulus; -who then lay in one of the dungeons of the New Palace. -He chid me for my rashness saying that, if he himself had -been such as he was when we were last together, I had<span class="pagenum" id="Page_229">229</span> -been a dead man; for what prevented him from informing -against me and gaining a great reward? “But now,” -said he, “I also have known something of this Paulus and -(albeit I am myself no Christian) I would fain do what -may be done to aid him and do you a pleasure.” Then -he took me to the chief jailer, and by fair words, and large -gifts, and promises of close secrecy, I won him to consent -that if I would come thither on the morrow in the dress of -an actor as in old times, I should have speech with Paulus.</p> - - -<h3 id="vii_2">§ 2. HOW I SAW PAULUS IN PRISON.</h3> - -<p>On the morrow, having gone to the palace, I was -straightway led down to the dungeon, and thence from -the outer prison into the innermost of all—rather a barathrum, -or pit, than fit to be called prison. As we went -down the steps, I questioned the jailer, touching the -other Christians, whether any had been of late condemned -to the beasts, and whether the Apostle stood in this peril. -He replied that the prisoner was a Roman citizen so that -he was free from that death; “and besides,” said he, -“the Roman people will not have any presented before them -to do battle with beasts, except they be proper men and -able to fight for their lives, but this man was from the first -lean and sorry-looking, and now belike he is so worn with -imprisonment in the inner dungeon, and scant food to -boot, that I doubt we shall not find him alive.” By this -time the man had descended the lowest step and stood on -the floor of the pit, turning his lamp on every side, but -making visible naught save pools of water, and filth, and<span class="pagenum" id="Page_230">230</span> -mire, and darkness without end. But presently, stumbling -against something, I called to the jailer, “Paulus is -here;” and he, bringing the lamp, turned it so as to see -more clearly, and said, “There is no life in him.”</p> - -<p>Then I cried unto the Lord in my soul for mercy; for -indeed, when the light of the lamp shone upon his face, -he neither spoke nor moved hand nor foot, and his eyes -were fast closed. But when I raised up his head, and -called him by his name, he opened his eyes and looked on -me, and I perceived he knew me. Then I persuaded the -jailer to take him out of this horrible pit into the outer -dungeon; and we brought him out into the court-yard, and -the jailer departed, leaving us alone, saying only to Paulus -as he went forth, that it was the last watch of the night -and that the tenth day was at hand; which words I could -not then understand. When we were together, I took out -bread and wine mixed with water, which I had brought -with me, and besought him to eat and drink. He seemed -loth at first, but afterwards tasted a little, and his spirit -was revived, and strength came back to him, and he -praised God that he had vouchsafed to refresh him with -the sight of me once again. And turning to me with a -smile he said—playing on my name Onesimus, which -being interpreted means “profitable<span class="pagenum" id="Page_231">231</span>”—“Truly thou hast -been a profitable child unto me, and by this thy kindness -thou hast repaid him who begot thee in Christ; and yet I -know not whether I should thank thee or blame thee; for -I was in the spirit when thou camest, and the Lord had -sent unto me a vision full of delight in which methinks my -soul would have passed away but for thy coming, so that -by this time I would have been with Christ. Yet doubtless -it is the will of the Lord that I should be with thee a -little longer.”</p> - -<p>Then he ate again of the bread which I had brought -and drank also; and being now somewhat stronger, he sat -upright, and laying his right hand lovingly on my head, -he said with a smile, “Hast thou a grudge, my child, against -the headsman, that thou wilt give him the trouble of -taking off my head? for he and the jailer methinks had -planned together that the prison should have spared them -their pains; but now thou hast marred their counsel.” -“Surely,” said I, “thou art not yet condemned by the -Emperor.” “Not by the Emperor himself,” replied -Paulus, “for he, as they told me, is on a journey to Greece; -but by his freedman Helius, from whose lips ‘Guilty’ is a -word of no less weight than from the Emperor’s. In fine, -it is now the ninth day since sentence was given that I -should be beheaded; but the custom is, that the prisoner -shall not suffer death till the tenth day, which, as the -jailer but now said in thy hearing, is nigh at hand, or -perchance already begun.”</p> - -<p>Hereat my eyes filled with tears, for pity of myself -rather than of the Apostle, because I had come this long -journey from Colossæ and would gladly have come ten -times that distance to have speech with him, and to seek -comfort and help and guidance from his lips, as from an -oracle, yea, rather as from the Lord himself; and now, -behold, all my labor was for naught, and he, my guide and -deliverer, and father in Christ, was to pass away from me -at the season when my need of him was sorest. But<span class="pagenum" id="Page_232">232</span> -Paulus comforted me, saying that he was glad, since the -Lord so willed it, that he should die in the sight of men and -not in yonder pit, and that he accepted me as an angel -from the Lord bringing a message that he should bear public -witness with his blood to the name of the Lord Jesus. -Then he bade me tell him such tidings as I had to tell of -the brethren at Colossæ and at Ephesus; and when I told -him that both there, and in all Asia, the Lord was day by -day adding to the number of the elect, he broke out into -thanksgiving and praising of God, declaring that now he -was well pleased to be offered up, for the work of his life -was accomplished.</p> - - -<h3 id="vii_3">§ 3. HOW PAULUS RELATED TO ME THE STORY OF HIS -LIFE.</h3> - -<p>After this he sat silent, but as it seemed to me praising -God in his heart, and there was a wondrous light upon his -countenance; and so he continued for some space musing -and saying nothing. But I was in a great strait between -two wishes, being on the one hand fearful to trouble or -disturb him, and this too on the eve of his departure; -and yet having a fervent desire to receive from him some -last precepts for the guidance of the church. Presently -however the Apostle broke silence thus: “Onesimus, my -child, the hour approacheth when I shall bid thee farewell. -If therefore thou wouldst ask aught of me, ask now; for -the time is short.” Then I betwixt the suddenness of the -granting of my desire, and the multitude of the questions in -my mind, could not find what to ask; but I exclaimed for<span class="pagenum" id="Page_233">233</span> -sorrow, “Alas, my father, Petrus being now slain and thou -also on the point to leave us, we shall be as sheep——” -At this he interrupted my words, putting his hand upon -my mouth; “Nay, say not so, my child, that ye will be as -sheep without a shepherd; for there is one Shepherd that -hath promised that he will never leave thee nor forsake -thee.” I was silent, being abashed because of my want -of faith; and he also sat for a while, musing and saying -nothing. But at last he said, “The story of my life, and -how the Lord guided me, yea, and constrained me against -my will to follow him, this, having never yet related unto -thee, I will now relate, or as much of it as the time may -permit, that thou also mayst take courage, believing that -even so will the Lord be a shepherd unto thee, guiding -thee safe unto the end. Perchance also what thou shalt -hear may enable thee the better to understand the mystery -of mysteries, namely, how the kingdom of heaven is to be -opened to all men, and how the Jews are for a time cast -away that the Gentiles may be brought in, and so all mankind -may be saved, even as the Lord ordained before the -foundation of the world.”</p> - -<p>After a pause he began as follows: “Thou hast often -heard those who wish not well to me, jest at my carriage -and presence as being contemptible; and they say right, -for so it is, and so it hath been with me from my childhood -even to this day. For it pleased the Lord to chasten me -in tender years, making me weak of vision, and well nigh -blind. But it was turned to good for me. For because of -the infirmity of my eyes, not being able to see such things -as others saw, nor to take pleasure in the pride of the eye,<span class="pagenum" id="Page_234">234</span> -and in the glory of this world, and because also, whenever -I went abroad, I was despised and mocked at, for this -cause I began very early to bend my mind to take pleasure -in knowledge and learning, and to think on the beauties -of things unseen, and on the strength of things that -are esteemed weak; and I said often to myself ‘Truth is -stronger than all things visible and shall prevail over all.’ -When I grew older, this mind remained in me. The love -of women moved me not, nor gold, nor any desire of -pleasure; but I had a fervent zeal for the truth and for -the Lord whose name is Truth, that his name should be -hallowed on earth, and that the people of the Lord (for so -I then deemed my nation, even Israel after the flesh) -should reign over the inhabited world.</p> - -<p>“The troubles and humiliations of Israel discouraged -me not; yea, rather they confirmed me; for methought -the Scriptures shewed clearly that ever, in times past, -greatness sprang out of small beginnings, and triumph out -of humbleness. I perceived also that the Lord wrought -all his deliverances by means and ways unexpected and -strange to men; not by force of arms, nor by wisdom or -cunning, nor by wealth, but for the most part by faith -contending against all these things, even as David was -caused to prevail by faith against Goliath, and by faith -Abraham was made to be the father of the Lord’s people. -Therefore it disquieted me not that Rome should be great -and should rule for a season over the Lord’s inheritance; -for even thus Egypt and Assyria and Babylon and Persia -and Syria had ruled over us, each in turn; yet all these -great empires had passed away, but the people of the<span class="pagenum" id="Page_235">235</span> -Lord and the Law of the Lord still remained, and, said I, -if we still have faith, we shall still remain and shall in the -end be saved. Likewise I perceived that in every great -deliverance there cometh first a transitory shadow of the -deliverer, which is not the truth itself, but is of this present -world; and afterwards there cometh the true deliverer, -which is of God; and the will of this world is ever set -against the will of God. For after this manner the world -would have had Ishmael to be heir, but the Lord appointed -Isaac; and again, the world would have had Esau, but -the Lord, Jacob; and the world chose Eliab, but the Lord, -David; and even so, said I to myself, the world would -have had in times past Egypt, Nineveh or Babylon, and, -in these present times, Rome; but the will of the Lord -standeth fast, that he will have none other but Jerusalem -to be his chosen City. With these thoughts did I comfort -myself during my youth, saying, ‘Though we be now under -the yoke, we shall not always be thus.’ Howbeit I perceived -not that I should have gone yet further in my -reasonings and I should have said, ‘Israel after the flesh -cometh first, but there is an Israel according to the spirit -that shall come after; and the world chooseth Jerusalem -as it now is, but the Lord chooseth a new Jerusalem, even -a city in heaven.’ But this was not yet revealed unto me.</p> - -<p>“As I grew up, when I looked around me to discern -what it should be that should deliver Israel, I could perceive -nothing except the Law. Men, as it seemed to me, -might pass away, yea, prophets could not be always with -us; but the Law remained, and would remain, a safe guide -for ever. Therefore I gave all my mind and my labor and<span class="pagenum" id="Page_236">236</span> -leisure both by night and by day to the study of the Law -and the Traditions; wherein if aught seemed to me unfit -for the times, or imperfect, I would stifle all such whisperings -and murmurings of my soul with such words as these, -‘Doubtless the Law is perfect; for if it be imperfect and -in error, we must needs be without a guide; and without a -guide the people goeth astray, and Israel is lost, and the -promises of the Lord are made of none effect; but this -cannot be.’ Therefore it seemed to be the mark of a wise -man and one that loved Israel to see no blemish in the -Law, yea, to see perfection, though my understanding -discerned imperfection. So by degrees the Law took such -a hold upon me that it seemed all one with truth itself, and -instead of saying, ‘Truth is great and shall prevail,’ I -began to say, ‘The Law is great and shall prevail.’ Then -my parents, perceiving that I was wholly given to the -study of the Law, determined to send me from Tarsus to -Jerusalem, there to be brought up at the feet of Gamaliel, -one of the most learned of the Scribes. And there in -Jerusalem I remained many years, perfecting myself in the -knowledge of the Law, and endeavoring thereby to gain -righteousness.</p> - -<p>“As I grew more learned in the Law, so did I grow in -contempt for them that were unlearned. I perceived that -there were many, both men and women, that had not leisure -nor opportunity for the observance of the more minute -Traditions of the Law; and some of these were troubled -in their souls, full of doubts and questionings, desiring -forgiveness and deliverance from sin, but not attaining to -it; others were even cast out of the synagogue for light<span class="pagenum" id="Page_237">237</span> -offences; and this unlearned and ignorant multitude was -despised by the teachers of the people, as if they were -brute beasts to be restrained by bit and bridle; and I also -despised them likewise. Yet sometimes when I saw a rich -man that had leisure, highly honored in the synagogue, -and a poor man shut out for neglect of some lighter matter -of the Traditions, which perchance he had no leisure to -observe, my heart would say, ‘Surely these ways are not -God’s ways. Surely to trust thus in the Law is not faith.’ -But then I would still quench all these questionings, as -before in Tarsus, saying, ‘If these ways be uneven, which -is the even way? And if we are not to obey and trust the -Law, what shall we obey, and in what shall we put our -trust?’ By such answers as these I hardened my heart; -and as an ox struggles against the goad of his master, -even so did I resist the Lord, who would have goaded me -into the path of truth.</p> -<p><span class="pagenum" id="Page_238">238</span></p> -<p>“When I came to have to do with the followers of -the Lord Jesus, or Nazarenes as I then termed them, I -hardened my heart still more, and esteemed them accursed -because of the cross. For I said ‘Whosoever is crucified -is under a curse. Wherefore this Jesus, whom the Nazarenes -call Messiah, is accursed, and his followers also. -Moreover if this sect prevail, the Teachers of the people -will be despised, and the unlearned will have the upper -hand, and the Law (which is the Truth) will be trampled -under foot; wherefore the Truth itself as it were proclaimeth -that these Nazarenes are liars and deceivers.’ So I -hardened myself like a flint against them. Yet by degrees -as I learned more and more of the life and manners of the -saints, their zeal in well doing, their long-suffering and -patience, their purity and justice, and above all, the steadfastness -of their faith in God through the Lord Jesus -Christ, then, even in the midst of my course of persecuting -them, I could not forbear sometimes from reproaching -myself in such words as these: ‘This man whom thou -art dragging away to prison hath attained to a righteousness -beyond thy compass; this woman, whom thou threatenest -with death, hath a faith in God surpassing thine.’ -With such self-chidings did the Lord still goad me toward -the right road; but I still kicked against the goads and -hardened my heart against him.”</p> - - -<h3 id="vii_4">§ 4. HOW PAULUS CONSENTED TO THE DEATH OF THE -BLESSED MARTYR STEPHANUS.</h3> - -<p>Here the Apostle ceased for a space, as if he were -unwilling to make mention of somewhat that came next -to speak of; but anon, as though all thought of bitterness -was swallowed up in the remembrance of the marvellous -mercies of the Lord, he continued with a kindling countenance -and speaking more quickly than before. Now, -although I treasured up each word that fell from his lips, -yet because of his manner of speech being as much -Hebrew as Greek, and very brief, abrupt, and vehement -at all times, and now more than ever, I was not able to set -down his words exactly, though indeed I wrote them on -my tablets a few hours afterwards. Wherefore it must be -understood that the exact words, both before and in that -which follows, are not his. But the substance I will set -down with all faithfulness, and it was to this effect:</p> - -<p><span class="pagenum" id="Page_239">239</span></p> - -<p>“The more closely I joined myself to the Pharisees -against the Nazarenes, and the more I saw of the cunning, -and baseness, and hardness of heart of those inferior instruments -by whose aid our chief priests and elders were -wont to execute their designs, the more was I troubled -with doubts. Sometimes when I lay down to rest at -night, after a day spent in persecutions in the company of -these base companions, the words of the Prophet Isaiah -would rise up against me in the darkness, ‘Wash you, -make you clean; cease to do evil, learn to do good; your -hands are full of blood;’ and once, when I was sitting down -to meat, methought I saw blood upon my hands. All the -more did I frequent the temple and offer up many sacrifices -and purify myself with daily purifications that I might -wash away all sinfulness if perchance there were any stain -of guilt upon me. But still I was not at ease, neither had -my soul rest. By degrees, the Temple itself, and the sacrifices -in the Temple, instead of taking away my burden, -began to add thereto. For of the multitude who came -together thither, very few appeared to come worthily; -some being strangers come from afar to see strange sights; -others desiring to expiate evil deeds or to pay vows, but -not with any sincere love of righteousness; and many -more because it was the custom, and not because they -loved the worship of the Lord; not a few also with purpose -to make gain, trafficking in beasts for victims or -serving as money-changers. All this I noted daily, and it -troubled me more and more, because I perceived that -many were hardened in ill-doing by their worship and by -their sacrifices, and their feet stood in the Temple of the<span class="pagenum" id="Page_240">240</span> -Most High, but their hearts drew nigh unto Satan; and -again the words of the Prophet rose up to my mind, -‘Sacrifice is an abomination to me; bring no more vain -oblations.’</p> - -<p>“But when I said to one of the elders that it were well -if the money-changers and sellers of victims could be -put away from the holy place, and if the stir and tumult -of the Courts of the Temple could be diminished, he said -that I was of too tender a conscience, and that it would -not be possible to obtain such a temple as I desired, -clean, and pure, and spotless in all points, unless I wished -to join myself to the Nazarenes who dreamed of some -magic temple not made with hands, wherein some invisible -sacrifice of the imagination was to be offered up, and not -the blood of bulls and goats. These words (although I -knew it not at that time) sank deep into my heart. For -though I abhorred all thought of imitating the Nazarenes -in any matter, yet could I not refrain from pondering in -mind the thought of some new Temple, not made with -hands, nor liable to be polluted nor destroyed by the hand -of an enemy, but imperishable, incorruptible, undefiled. -Being in this perplexity, I thirsted for some new revelation -from the Lord, and besought him that he would send -some prophet or deliverer who should make all things -clear. But then the word of the Lord brought back to -me that which had been revealed to me even in my childhood, -namely, how each deliverer of Israel was wont at -first to be despised and rejected; and fear fell upon me -lest, even if the Messiah himself should come before our -generation had passed away, the Pharisees should not<span class="pagenum" id="Page_241">241</span> -acknowledge nor receive him. But, all this while, it never -so much as entered into my heart that the Messiah was -already sent, and already despised, and already rejected -by the rulers of the people; but I had my eyes fixed on -some deliverance yet to come.</p> - -<p>“None the less, yea, rather the more, did I persecute -the Church of Christ, giving my voice ever in favor of -violent courses and advising that the common sort among -them should be less regarded, but the leaders sought out -with all diligence and slain. So it came to pass that by -my advice the servants of the chief priests laid hands on -the blessed Stephanus (concerning whom I have often -spoken unto thee in times past) and set him before the -Council, and accusation of blasphemy was brought against -him; and I sat with the Council when he made his defence. -The words of his speech were as a two-edged -sword cleaving my heart asunder and strengthening all -my former doubts against me. For he declared unto us -how, even as Israel had rejected other deliverers, so had -they rejected Jesus the Messiah, and that this was fore-ordained -by God; as also that the Temple of the Lord -was not to stand for ever, but that there was to be a new -Temple not made with hands. So he showed how Joseph -and Moses had saved the people, albeit they had been at -first rejected; and how Israel had made a calf and turned -to idolatry; and how Moses, being permitted to make the -earthly tabernacle for the hardness of their hearts, had, -none the less, made it after the pattern of a better tabernacle -not made with hands; and how the Temple itself -had not been made by David, but only by Solomon (who<span class="pagenum" id="Page_242">242</span> -in his old age went after other gods); and with that he -cried aloud that no earthly Temple was fit for the Most -High, using the words of the prophet,<span class="pagenum" id="Page_243">243</span> ‘Heaven is my -throne, and earth is my footstool; what house will ye -build me, saith the Lord?’</p> - -<p>“Hereat the men of my faction, and especially those -from Cilicia and Asia, cried out that Stephanus blasphemed, -and they rent their garments and would have -stopped his mouth with their uproar; but he rebuked us, -saying that as we had persecuted the prophets, so had we -murdered the Holy One. Hereat the uproar waxed still -louder; but I sitting speechless all this time, and not able -to take my eyes off his countenance, perceived that, of a -sudden, as if one had plucked him by the sleeve, he turned -round and ceased from rebuking the multitude, and stood -still, looking upward very intently as if he saw somewhat. -Then a great splendor shone upon his face, and he -stretched out his hand towards heaven saying, ‘Behold I -see the heavens opened and the Son of Man standing on -the right hand of God!’ At this I could not forbear -turning round also, and gazing upward to the heaven -above me, if perchance I also should see somewhat there. -But I saw naught (for my eyes were not yet opened) and -anon arose another general shout that the prisoner was -worthy of death, and all cast dust in the air and rent their -garments again. So the whole multitude arose, and I -with them, not knowing whither I went, nor do I remember -what further happened, till I saw Stephanus on the -ground, covered with blood, in a loud voice beseeching -the Lord that this sin might not be laid to the charge of -us his murderers; and, behold, the clothes of them that -stoned him were lying at my feet, in token that I was the -chief doer of this deed.”</p> - - -<h3 id="vii_5">§ 5. HOW THE LORD APPEARED TO PAULUS.</h3> - -<p>“On the night after the blessed Stephanus died, I had -no rest, nor for many nights after. Dreams and visions -visited me in my sleep. Sacrifices and ablutions I made -without ceasing, but they brought me no peace; neither -did my prayers find answer from the Lord. They that -were rich praised me, and I was held in honor by the -rulers of the people, but I said in my own heart, ‘Doth -not the Lord, the God of Israel, cast down the wisdom -and power and riches of this world and raise up the lowly -and meek?’ By night methought I saw the face of -Stephanus covered with blood and praying for me; and -the hand of the Lord was heavy on my soul filling me -with fears and thoughts of evil. Yet still, like the stubborn -ox, kicking against the goads of the Lord, I resolved -that I would not think on idle dreams, as I called them, -but that I would give myself with a single heart to the -persecution of the Nazarenes. So I gladly obeyed the -High Priest who besought me at this time to go to Damascus, -bearing letters to the chief men of that place, that I -might have power to imprison such of the Nazarenes as I -could find there.</p> - -<p>“We journeyed slowly; for the burden of the Lord was -grievous upon me, and my eyes (which were infirm by -nature) were now, more than ever, dimmed and dazzled,<span class="pagenum" id="Page_244">244</span> -so that I could scarcely endure the light of day. Likewise -by night evil dreams departed not from me. Now -also, methought (which had not been so before), I began -to hear a strange voice (yet as it were in my heart and not -in my ears) as if some one reasoned with me, accusing -me that I had slain Stephanus without cause; insomuch -that sometimes I could endure no longer to listen in -silence, but made answer to the voice aloud; but presently, -it was as if no voice had spoken, and one of my -companions overhearing me, reproached me in jest, because, -said he, I discoursed aloud with myself, preferring -my own speech to theirs. Therefore that I might not -hear these voices, I ceased not speaking with my companions, -reasoning with them (though none reasoned -against me) and proving to them from the Scriptures -again and again (though none denied it) that the Law -must not be set aside and that the Temple must abide for -ever, and that this Jesus was a deceiver of the people. -But ever and anon there would come into my ears (yea, -even in the midst of my speaking) such words as these: -‘What if the Law were indeed fore-ordained to prepare -the way for Faith? What if there should be indeed a -new Temple, prepared of God, not made with hands?’ -Then would I weary my companions with the superfluity -of my reasonings and disputings, waxing fiercer and louder -than before in defence of the Law and against the Nazarenes. -They that went with me, falling in with my humor, -ceased not to revile the deceivers of the people as they -termed them; and one among them speaking of Stephanus -(of whom all this time I had made no mention) said that<span class="pagenum" id="Page_245">245</span> -he had been a hypocrite and a deceiver even in his death, -gazing up to heaven as if to persuade us that he saw a -vision, and framing his face to assume a divine appearance -of gentleness and peace, and all to delude the people.</p> - -<p>“Hereat my heart was stirred within me and I was -moved to say that I did not feel assured that Stephanus -(however deceived) was acting deceitfully at that moment -when he was on the point of death; but as I feared lest -this might cause my companions to suspect that I favored -the Nazarenes, I restrained myself and assented (against -my conscience) to the man that had spoken thus. So I -answered, ‘Thou sayest well; this Stephanus was a -deceiver.’ Then, because I felt that I had lied, straightway -there swelled up within me a violent desire to cry aloud -‘Stephanus was no deceiver;’ but still I rejected it as a -voice from Satan, and strove to turn the discourse to other -matters. But in vain; for now, even as if they were desirous -of set purpose to thwart me, my companions would speak -of naught else but Stephanus, and how he bore himself, and -what he said, and of the manner of his death, and his -vision.</p> - -<p>“By this time we were come unawares within sight of -Damascus; and I looking afar off upon the pleasant gardens -that encompassed the city, rejoiced greatly because -here, I said, I shall have rest from my weariness, and here -these voices of Satan will cease from troubling me. But -even as I spake thus within my soul, the Voice came to -me much louder than before, and not once but many -times:<span class="pagenum" id="Page_246">246</span> ‘Wilt thou yet continue this course of blood? -Wilt thou again shed innocent blood? Wilt thou yet kick -against the goad of the truth?’ Then I made answer -‘Yes I will continue;’ and these words I repeated again -and again. Then suddenly the hand of the Lord fell on -me, my body seeming on fire as well as my soul, and my -eyes not knowing whither to turn for pain, and at last I -could no longer contain myself for the sore agony of my -doubting, but said aloud (yet not so that my companions -could hear), ‘If now that deceiver Stephanus were no -deceiver, if’—and behold, I looked up to heaven as -Stephanus had looked, and lo, a brightness indeed, as of -the glory of God; and a voice no longer in my soul but in -my ears also, penetrating to my soul, and saying, ‘Saul, -Saul, why persecutest thou me?’ Then I fell upon my -face, knowing who it was that spoke, yet constrained to -ask as though I knew not, and I said, ‘Who art thou, -Lord?’ And he said ‘I am Jesus of Nazareth whom thou -persecutest. It is hard for thee to kick against the goad.’ -Then said I ‘Lord, what wilt thou have me to do?’ -And he made answer saying,<span class="pagenum" id="Page_247">247</span> ‘Arise, go into the city, and -there it shall be told thee what thou shalt do.’</p> - -<p>“So I arose: but behold, I was wholly blind. Being -led into the city by my companions I lay some days still -under the heavy hand of the Lord, pondering many -thoughts and doubting whether it would please the Lord -to restore to me my sight; and during all this time I -spoke many things not according to my own knowledge, -for I was no longer master of myself. Among other matters -the Lord caused me to make mention of one Ananias, -one of the chief among the saints in Damascus (whom I -had purposed to have slain) saying that it was the Lord’s -will that he should come to me and make me whole. -Whereof when the rumor came to the ears of Ananias, he, -being also moved by a vision of the Lord which he himself -received, came to me and laid his hands upon me, and -straightway my senses returned to me, and presently I -began to see a little, and in no very long space I was made -whole and received my sight as before.”</p> - - -<h3 id="vii_6">§ 6. HOW PAULUS WAS PREPARED FOR THE PREACHING -OF THE GOSPEL.</h3> - -<p>“When I was recovered of my blindness, some of the -brethren in Damascus would have had me go up to Jerusalem -that I might be instructed in the faith by those that -had been disciples before me. But the Lord suffered it -not, but bade me go into Arabia; where, for the space of -two years, I remained, giving myself wholly to prayer, and -to the reading of the Scriptures, and pondering the purposes -of God. And here it pleased the Lord to reveal -many mysteries unto me and more especially the mystery -of the New Temple and the heavenly Jerusalem. And the -grace of the Lord was poured out upon me very abundantly, -working for me good out of evil, enabling me to -discern the truth the more clearly perchance because I had -once fought against it. For as I had ever been wont to -say, ‘If the Nazarenes be right, then are the Jews wrong, -and if Jesus be the Messiah, then are the Law and the -Temple destined to pass away,’ so now, believing that -Jesus was indeed the Messiah, I had the less difficulty in -believing that the Law must needs pass away, and all -things must be changed.</p> - -<p><span class="pagenum" id="Page_248">248</span></p> - -<p>“At the same time it was revealed to me in the spirit -that the outward fashion of all things must change but the -will of God abideth for ever; for in spite of death, and -sin, and all the devices of Satan, the purposes of the -Highest are unchangeable; which have been, and shall -be, fulfilled, in many diverse shapes, yet ever remain the -same; and how the redemption of the world through -Christ and the casting away (in part and for a time) of -Israel, together with the bringing in of the Gentiles, were -not by chance—as if the purposes of the Unchangeable -were changed—but fore-ordained before the foundation of -the world; even as it was also fore-ordained that Adam -should fall, and Abel should be slain, and that Ishmael -and Esau should be rejected to the intent that Isaac and -Jacob might be chosen; in all these things I now discerned -the unchanging purpose of the Lord triumphing over -Satan from the first, and out of sin and death drawing -forth life and righteousness. Also, as regards the death -of the Lord Jesus upon the cross, I no longer felt shame -at it, nor passed lightly over it in my doctrine (as some do -still, my Onesimus); for I perceived that it was a sacrifice -fore-ordained, yea, the only true sacrifice and oblation for -the sins of men, whereof all former sacrifices had been but -shadows.</p> - -<p>“Likewise it was revealed to me that mankind must rise -from the death of the flesh and be born to the life of the -spirit. For as man was first made and sinned in Adam, -so man was afterwards made again and born to righteousness -in the Lord Jesus; the first Adam was the shadow, -the second, the truth; the first Adam was of the earth and<span class="pagenum" id="Page_249">249</span> -of this world, the second Adam was of the spirit and of -heaven. And as all men are bound to Adam by the bonds -of flesh, so must they be bound to the true Adam by the -bonds of the spirit, that is by trust or faith and by love, -whereby men must be so knit to the Lord Jesus that whatsoever -hath befallen him must also befall them. For all -flesh, being redeemed in Christ, is made one with Christ. -As therefore the Lord Jesus suffered and died and rose -again and reigneth in heaven, so must the children of men, -even all the nations of the earth, suffer and die according -to the flesh, but rise again according to the spirit, and -reign in spiritual places, perfected with him. And this -hath been the eternal purpose of God from the foundation -of the world.</p> - -<p>“Moreover, lest I should despise the past, and reject -the Scriptures, or lightly esteem the Gentiles, or stumble -because of the many generations of darkness which have -been since the world was created, all of which knew not -the Lord Jesus, for this cause the Lord revealed unto me -that he for the most part worketh by slow means, and -teacheth by slow degrees; first the elements, or teaching -for babes, then for youths, then for full-grown men; and -this is true for every soul of mankind, yea, and for every -nation also. Wherefore I no longer despised the Gentiles, -albeit the Lord had suffered them for many generations to -go astray after idols; nor did I begin to despise the Law -of Israel, although I no longer esteemed it as before. For -it was revealed to me that, though the law had been -ordained only for a time, and because of the hardness of -our hearts, and could make nothing perfect, yet did it<span class="pagenum" id="Page_250">250</span> -prepare the way for perfection in Christ. For by the -grace of the Lord it was given to me to understand that -all things in heaven and earth, whether past or present, -whether among the Jews or the Gentiles, yea, even the -beasts of the field and the very dust of the earth beneath -our feet, were all created for the glory of God, to testify -that he, the Highest, is the Father of men, and that men -must be conformed to his divine image.</p> - -<p>“Wherefore, since the will of the Lord standeth fast, -take comfort, dear Onesimus, child of my bonds and heir -of my labors, and overcome evil with good. Shut not thine -eyes against evil, but fight against it with a stout heart. -Whensoever thou lookest upon it triumphing in high -places; or setting itself up as having dominion over the -earth; or creeping into the Church, causing therein errors, -and schisms, and deceits; yea, and when also thou lookest -upon it in thine own heart, prompting thee to despair -because of thine own ill courses in old days—then do thou -contend against it in the name of the Lord Jesus, and in -his name thou shalt surely overcome it. Say not in thine -heart, ‘Rome is against us,’ but say rather, ‘Rome that -now is, shall be like unto Babylon and Nineveh, which -once were, but now are passed away.’ Look not upon the -outward things which are but for a moment, but upon the -things which are not seen, which are eternal; even as -I also look not upon these my manacles and fetters, and -upon this poor wasted flesh nigh unto destruction, nor -upon the filth and foulness of yonder pit; but instead of -this earthly flesh, I see the heavenly body wherewith my -Lord shall shortly clothe me, and instead of this visible<span class="pagenum" id="Page_251">251</span> -darkness, mine eyes behold the invisible glory of the -Eternal Majesty on High, wherein enfolded, amid the -blessed company of the saints above, I shall for ever magnify -the unsearchable riches of the mercies of God.</p> - -<p>“And now, since thou knowest whither I go, why -wouldst thou, dearest Onesimus, that I should longer delay -my departure? For I have been these many years -like unto a servant making all things ready for a journey, -that, when the master shall knock, he may be prepared to -go forth to a pleasant land. And behold, the Master -knocketh, and the door is now open, and shall I not -gladly go?”</p> - - -<h3 id="vii_7">§ 7. THE LAST WORDS OF PAULUS.</h3> - -<p>When the Holy Apostle had made an end of speaking, -I was ashamed of all the questionings which had disturbed -me at Colossæ; and in his presence I felt myself lifted up -above all doubts. Yet again, looking to the future when -I should be alone, I said, “One other question I would -gladly ask of thee,” and he bade me “Ask on,” and I -proceeded thus:<span class="pagenum" id="Page_252">252</span> “Thou saidst, but now, that all men and -all nations, yea, and all created things, are made subject -to ignorance, and error, and death, and sin, to the intent -that they may be raised from the lower to the higher; even -as children are led up from the restraint of nurses and -guardians to the freedom and knowledge of manhood, -and as Israel also was led from the law to Christ. Now -therefore I would that thou shouldst resolve me this -doubt. As it is the nature of every child of man to pass -through error to the truth, and as Israel also hath erred, -may not we also err, even we the Saints of God? And -certain of the saints who say that they have seen the Lord -Jesus in dreams and visions or other ways, may not they -also sometimes err? Yea and in the Traditions of the -Acts and Words of the Lord, amid much that is true, may -there not also be somewhat that is false?”</p> - -<p>Hereat he smiled and said, “Thou hast well questioned -me. Assuredly we, even the Saints, may be, nay, must -needs be, in some error. For whereas hereafter we shall -discern all things as they are, seeing God face to face in -heaven, on earth we can but see them darkly, as it were -through a mirror. Yet be thou ever prompt, my dear -Onesimus, to make distinction between those cases -where to err is to lie, and hurtful to the soul, and those -where to err is not to lie, and therefore not in the same -way hurtful. For I also, not many months ago, was in -error concerning the time of the coming of the Lord. For -as a peevish child is impatient till the day shall dawn, -though the sun be not risen nor like to rise, even so I -desired that my Lord should come before his time, while -I still lived, and that I should be snatched up into the -clouds to him, before this generation had passed away. -But now I perceive that the day of the Lord is not yet, nor -will be perchance during this generation nor the next, nor -perhaps for many generations yet to come. Herein therefore -I erred, but inasmuch as this error was not against -my soul, to err in such a matter was not to sin.</p> - -<p>“But now let me tell thee what kind of error corrupteth -the soul, and warreth against righteousness. Whoso sup<span class="pagenum" id="Page_253">253</span>poseth -that to abstain from swine’s flesh maketh expiation -for impure thoughts, or that a man may be envious and -a slanderer if he do but observe Sabbaths, I say unto thee -that such a one walketh in the darkness of error that -wholly cloudeth the soul and shutteth out the light of -God. For these opinions or beliefs are against the perfect -Law of Love; against which whatsoever opposeth -itself is not of God but of Satan. From such errors as -these flee thou, and fight thou, with all thy power; but the -other errors none can altogether avoid, nor be thou overmuch -troubled concerning them. As I myself was in -error touching the day of the Lord, so doubtless art thou -touching some other matters, and so are and so will be, -many others of the saints, liable severally perchance to -several errors. Yea, all earthly knowledge of heavenly -things must needs be, in some sort, error, because they -are seen as it were by reflection through an imperfect -glass; for the perfect God none hath seen nor can see in -the flesh. Wherefore doubt not but thou art assuredly in -error; yet be not on that account disquieted, provided -that thou strive to attain more and more of the truth. -Neither forget thou that the Spirit of the Lord Jesus -Christ shall be with thee to guide thee into all truth, and -to turn darkness into Light before the feet of the Saints, -from generation to generation, that all men may grow in -the knowledge of the Lord, and in the understanding of -his unsearchable ways.</p> -<p><span class="pagenum" id="Page_254">254</span></p> -<p>“Be not thou therefore, O my son, shaken in thy faith, -if in the Traditions of the Acts and Words of the Lord -some things be diversely or inexactly reported; only strive -thou earnestly to keep pure and undefiled that truth which -is the source and foundation of the rest; I mean, that -Jesus of Nazareth the Son of God hath manifested to us -the love of the Father through himself, and that he, -having verily risen from the dead, reigneth in heaven -and helpeth his saints on earth, purposing to conform all -nations of men to the Father and to destroy death and -sin through his cross. Believe this, my son, and cause -others to believe this; and then thou needest to concern -thyself little with genealogies and minute disputings of -words and diversities of traditions, nor even about sundry -visions and dreams, whether they be of the Lord or no; -for the foundation of the faith consisteth not in knowing -how, or to whom, or when, or in what places, the Lord -hath manifested himself or shall manifest himself, but in -believing that he is verily not dead, but liveth. All this I -say, not as if thou shouldst be careless or slothful about -the attainment of the exactness of the truth, so far as -lieth in thee; but place not letters before words, nor -words before things, nor any kind of knowledge of things, -no nor even prophecies nor visions themselves, before -Love. For verily I say unto thee, the time shall come -when prophecies shall fail, tongues cease, and knowledge -vanish away, but Faith, Hope, and Love shall never pass -away but shall abide for ever, and the greatest of these -is Love.”</p> - -<p>The sound of the unloosing of the prison-bars now fell -upon my ears, and presently the jailer entered saying, -“The night is spent, and the guard ready.” I besought -him that I might accompany Paulus to his death, but the<span class="pagenum" id="Page_255">255</span> -jailer would not allow it, saying that I must remain with -him in the prison, for he should lose his place were it -known that I had been with the prisoner. When I would -have urged him further, the Apostle suffered it not, saying -to me with a cheerful countenance, “Nay, my son, tarry -thou with our friend here; for thinkest thou that thy -father cannot walk alone, or fearest thou lest he stumble -in the darkness? Nay, but if the night be spent, the day -must needs be at hand; therefore fear not.” The man -marvelled, not understanding that the Apostle spoke of -the day beyond the grave; but he said, “Thou goest to -death bravely; however, there is no need of haste if thou -wouldst have meat and drink to be thy <i lang="la">viaticum</i>.” “I -thank thee,” replied Paulus, “but I have other <i lang="la">viaticum</i>, -whereof, since there is no need of haste, I would gladly -partake with my son; suffer us, therefore, if it may be, to -be alone yet a brief space longer.” Then when the man -had retired, Paulus said to me, “Now, my son, because -the time is short, let us make haste to be with Christ a -while, and with all the company of saints, both the -blessed ones that have gone to rest before us and those -that have remained below.” Then he took of the bread -and wine which I had brought; and when he had broken -and blessed, we ate and drank, and the Apostle called on -the Lord in prayer. What words he uttered I know not; -for I was as one in a vision, and the walls of the dungeon -seemed to have fled away, and as he continued speaking -of the Lord in heaven, who is above all thrones and -powers, and of the glory that is to come to us with him -above, I seemed to pass beyond earth, and upwards from<span class="pagenum" id="Page_256">256</span> -the lower heaven, even till the highest of all, even to the -region of everlasting joy, where thou, O Eternal, dost -feed Israel for ever.</p> - -<p>When I had come to myself, I was still kneeling, but -the holy Apostle standing before me, with his hands upon -my head, blessing me; and he touched me on the shoulder -saying, “I go, Onesimus.” “Nay, my father,” replied I, -“let us abide here evermore in heaven.” But he made -answer, and these were his last words—“Thou hast a -work yet to do, Onesimus, and a battle yet to fight for the -Lord; yet be assured of this, my child, that wheresoever -thou mayst be on earth, thou shalt verily abide with me in -heaven, for I am Christ’s and Christ is thine.”</p> - - -<p class="center small">THE END OF THE SEVENTH BOOK.</p> - -<hr class="chap" /> - -<p><span class="pagenum" id="Page_257">257</span></p> - - - - -<div class="chapter"> -<h2 id="THE_EIGHTH_BOOK">THE EIGHTH BOOK.</h2> -</div> - -<h3 id="viii_1">§ 1. OF THE DEATH OF NERO AND HOW ROME WAS -DIVIDED AGAINST ITSELF.</h3> - -<p>At thy bidding, dearest Epaphras, I once more take up -the pen; having been minded before to have concluded -this book with the end of the life of the blessed Apostle -Paulus upon earth. But indeed thou sayest well that all -unwittingly I have been writing, not so much the story of -mine own life (which had a fit end methinks when I was -first brought to the knowledge of the Lord Jesus and -began a new life in Christ) nor yet the life of the blessed -Apostle, but rather the history of the manifestation of the -power of Christ; wherefore thou biddest me continue this -history, passing over smaller matters in my own life, and -speaking of such greater matters as concern the Church -of God; and this, by God’s grace, I will now endeavor -to do.</p> - -<p>When I returned to Colossæ and to my labors in the -Church there, endeavoring to keep the brethren in the -right path, in accordance with the doctrine of the blessed -Apostle, at first I had small success. For whereas even -before, the Jewish brethren had been bitter against me, -now, after my return, their bitterness had increased, yea, -and was daily increasing. Hereof the main cause was<span class="pagenum" id="Page_258">258</span> -the troubles of their brethren which were in Syria. For -now of late the fires of those discontents which had been -as it were smouldering, even from the time of Cumanus -the Proconsul, nearly twenty years ago, and then in the -time of Felix, about ten years ago, broke forth into flame. -During the same year in which I had gone to Rome to -see the Apostle, the Emperor Nero had sent Titus Flavius -Vespasianus to have command over the legions in Syria; -and from that year onward for nearly five years, even to -the time when the Holy City was destroyed, naught but -wars and rumors of wars ran all through the world, and -more especially through Syria. Throughout all that time -the Jews were shamefully oppressed, thousands, yea, tens -of thousands, being sold (even before the siege of the -Holy City) to be slaves in Rome, or scattered through the -cities of Asia. These and countless other injuries set the -whole nation—yea, even many of those that believed—against -all Gentiles, whether belonging to the saints or -not; and more especially did they rage against the -memory of the beloved Apostle Paulus, some saying that -he was no true Jew, others that he was not really an -Apostle as the rest of the Apostles, and others even calling -him “the enemy.” So there was for five years and -more a great battle raging in the Church, whether the -saints should observe the Law of Moses or no; and for -some time it seemed not unlikely that the Jewish faction -would prevail and that the Gentiles would be compelled -to submit to the Law.</p> - -<p>During all these five years the minds of all men were -marvellously moved, and the empire was divided against<span class="pagenum" id="Page_259">259</span> -itself, and many among the saints thought that the Lord -would daily appear. At first indeed the Church began to -rejoice because their chief adversary, the Emperor Nero, -was taken away. I was in Corinth, as I remember, in that -year, ministering to certain of the saints (whom I had -known formerly in Rome), who had been sent by the Emperor -to work at the great canal, which he desired to have -made between the two seas near that city; and while I -was with the prisoners, a trireme came sailing past within -bowshot, decked with flags and garlands. One of the -guard, that kept the prisoners, cried aloud, “What tidings -from Rome?” And answer came back across the water, -“Nero is no more.” Then all held their breath because -none could believe such happy tidings, and when the voice -came again from the trireme, “Nero is dead,” then all the -prisoners, yea, and the guards too, raised a shout for joy, -and within a very few hours, they all were free and the -business of the canal at an end. Not unlike the joy of -these prisoners was the gladness of the whole Church of -Christ when he whom they called the Beast was taken out -of their path.</p> - -<p>But anon came divisions, nation against nation and -army against army fighting who should be emperor; and -first one and then another rose up and passed away, and -all was chaos, nothing solid or sure. But there was heard -again the old prophecy that “One from the East” should -come forth and rule over the empire. Some said that this -was Vespasianus; others (and this began to be commonly -believed more especially among the Jews and the Jewish -faction of the saints) that Nero, being raised from the<span class="pagenum" id="Page_260">260</span> -dead, would come again from the East across Euphrates -with all the kings of the East, to make the rivers run with -the blood of his enemies; and this even from the first, -straightway after the death of Nero, was commonly believed -in Rome by the baser sort, insomuch that many -deceivers arose pretending to be Nero, and his effigies -were set by unknown hands in the public places, and the -rostra were crowned, and sacrifices offered in his name; and -thence this belief spread quickly through the empire, and -it is commonly believed even to this day, namely, the fourth -year of the Emperor Domitian wherein I now write. So -it came to pass that even after the death of Nero, the -minds of men were still in division and discord; and the -Jews of Syria, yea, and certain of the Jews also among -the faithful, had expectation that still their nation would -prevail, because Rome seemed divided against itself; and -as long as this opinion held, so long the Jewish faction -had the upper hand in the Church.</p> - - -<h3 id="viii_2">§ 2. OF THE JEWISH FACTION.</h3> - -<p>But presently came tidings that the legions were -gathered together against Judea, and then that they were -encompassing Jerusalem round about, and afterwards that -the Holy City was closely beset, and that the brethren -had fled forth, but that the Jews that stayed therein were -at discord among themselves, and in great straits, insomuch -that they were driven to feed one on the other for -lack of food. But still not many of the Jews among the -faithful believed that the Holy City would be taken; for<span class="pagenum" id="Page_261">261</span> -they supposed that the Lord from Heaven would stretch -out his hand to save the place which he had chosen. So -when the tidings came at last that the Holy City had been -indeed taken and burned, and the Temple also, and that -all the sacred furniture of the Temple had fallen into the -hands of the Romans, at first none would believe it; but -when it was no longer possible to doubt, many began to -believe that the end of the world was now at hand, and -to some it seemed as if, with the passing away of the Holy -City and the Temple, the old world were passed away and -a new world already begun.</p> - -<p>From this time forth began the Jews to sever themselves -into two distinct parties. Some on the one hand, seeing -the will of the Lord in the taking away of the Old Jerusalem -began to fix their thoughts on Jerusalem that is above, -even the spiritual city, the Bride of Christ; and as they -could no more fulfil the Law according to the letter by -offering sacrifice in the Temple, they now began to turn -themselves more from the letter to the spirit, and from the -sacrifice of bulls and goats to the sacrifice of the Lord -Jesus; and so it came to pass that this party joined -themselves more closely to the Gentiles that were in the -Church. But upon the other and larger faction of the -Jews the destruction of the Holy City had an effect altogether -contrary; for being embittered against the Gentiles -even before, now, in the extremity of their rage, they made -no distinction of Roman or Greek, believer or unbeliever, -but hated all alike. Hereat none could marvel, that knew -how great had been their sufferings and oppressions; -thousands slain with the sword, thousands on the cross,<span class="pagenum" id="Page_262">262</span> -thousands with famine, tens of thousands sold for slaves -or condemned to the mines and quarries; those that were -suffered to live, burdened with taxes, often dispossessed -of their lands, and their lives made miserable with penalties -and insults, so that to be a Jew seemed now the same -thing as to be an outcast and laughing-stock for mankind.</p> - -<p>Hence, among some even of the more honorable of the -Jews, now to cease to be a Jew seemed all one with beginning -to be a coward and a renegade; wherefore they preferred -to be more Jewish than before; and, because they -could not now observe the Law in such matters as appertained -to the Temple, on this very account they observed -all other matters of the Law more diligently than before; -and, in a word, the Temple being gone, the Law became -unto them both Law and Temple also. In former times -the unbelieving Jews had spoken against the Church of -Christ and blasphemed the brethren, but only on certain -occasions; but now they began to make a rule and habit -of cursing us with formal curses, so that it became a part -of their worship in the synagogue. Of Nero, the deceased -Emperor, they ceased now to speak reproachfully, because -they esteemed him as an enemy to Vespasianus, or at -least, to the saints; and Poppæa, his concubine or wife -(a woman of no virtue nor purity) they praised; but the -Emperors Vespasianus and Titus were in their eyes as -monsters, to be smitten with the plagues of God. Such a -spirit of blindness fell upon the greater part of the Jewish -nation at this time; wherefore seeing they saw not, and -hearing they could not understand, nor be converted to -the Lord. Such of the Jews as took a middle course<span class="pagenum" id="Page_263">263</span>— -who were commonly called Ebionites—neither wholly -separating themselves from the Church of Christ, nor yet -desiring to cast in their lot with the Gentiles, were sorely -exercised at this time; and many were the defections and -apostasies among them; and the Gospel with them was a -Gospel of sorrow rather than of joy. Hereof some judgment -may be formed, and some knowledge of the history -of the Church in Syria from a certain letter written to me -in the seventh year of the Emperor Vespasianus by one -Menahem, a foremost teacher among the Ebionites, of -which letter I will now set down some parts.</p> - - -<h3 id="viii_3">§ 3. OF MENAHEM, THE EBIONITE.</h3> - -<p>After many lamentations for the evils of Israel, and -especially because the Holy City had been destroyed by -“Babylon” (meaning Rome) whereby the sacrifice had -been made to cease, the letter turns aside to describe the -manner of the worship of the Temple in times past and -especially the presence and glory of the High Priest:<span class="pagenum" id="Page_264">264</span> -“Alas, how was he honored in the midst of the people in -his coming forth from the sanctuary! He was as the -morning star before the sun hath risen, and as the moon -at the full, yea as the sun shining upon the Temple of the -Most High, and as the rainbow giving light in the bright -clouds. When he took the portions of the priests’ hands, -he himself stood by the altar compassed round with his -brethren, even as a cedar of Lebanon compassed round -with palm-trees. He stretched out his hand to the cup -and poured out the blood of the grape, a sweet-smelling -savor unto the Most High King. Then shouted the sons -of Aaron, then sounded the silver trumpets, to be heard -for a remembrance before the Most High. And the people -besought the Most High by prayer before him that is -merciful, till the solemnity of the Lord was ended. O -Lord, if thou didst so much hate thy people that thou -must needs cast them down, yet shouldst thou at the least -destroy them with thine own hands and not give them -over to Babylon. For what are they that inherit Babylon? -Are their deeds more righteous than ours that they should -have the dominion over Sion?”</p> - -<p>After this Menahem reproached me in his letter that I -had made myself one with “him” (meaning Paulus) “who -professed to be a Jew and was no Jew;” and he affirmed -that Jesus had not come to destroy the Law but to confirm -it, and that we blasphemed God because we made Jesus -to be even as God, whereas he was a man and of the sons -of men, howbeit the deliverer and Messiah. Thence, -passing again to the condition of his nation he added this -hope that “the hand which now had power“—meaning the -Emperor Vespasianus—should be wasted suddenly, and -that “Babylon” (that is to say Rome) should be cast -down, and that the spoils that she had taken from the -nations should be carried back to the cities of the East in -the day of vengeance of the Lord. After these things, -said he, a time should come when men should hope much -but obtain naught, and labor, but not prosper; for the -world should be turned back again into the old silence of -seven days, even as in the first beginning, so that no man -should remain; and, after that, the Judgment should come,<span class="pagenum" id="Page_265">265</span> -and the Lord Jesus should judge the earth and reward his -brethren in Israel. But still the strain of trust died away -in sorrow, and the thought of the Deliverer was lost in the -thought of Israel, and the letter came to an end in these -words: “Our psaltery is laid in the ground, our song -is put to silence, our rejoicing is at an end; the light -of our candlestick is put out, and the ark of our covenant -is defiled; our priests are burned with fire, our -Levites led captive, our virgins and wives defiled and -ravished, our righteous men are carried away, our little -ones destroyed, our young men brought into bondage, and -our strong men become weak; and the seat of Sion hath -now lost her honor, for she is delivered into the hands of -them that hate us.”</p> - -<p>After this manner wrote Menahem the Ebionite, a good -man and devout, and one that loved the Lord Jesus and -was himself of a gentle and meek disposition. Wherefore -if even in so gentle a nature the thought of Jesus was -swallowed up in the thought of the Holy City, much more -was this likely to happen with others of his countrymen. -And so indeed it was. For each year of troubles now -seemed to cast a new veil of ignorance on the hearts of the -Jews so that they might not understand the Scriptures, nor -discern the will of God, nor be brought into the Church of -Christ.</p> - - -<h3 id="viii_4">§ 4. HOW THE CHURCH WAS GUIDED AT THIS TIME BY -THE SPIRIT OF GOD.</h3> - -<p>Out of all these evils and troubles one good at least -was gained, that there was no longer any danger lest the<span class="pagenum" id="Page_266">266</span> -Church of Christ should become a mere sect of the Jews. -For now to all the believers of the uncircumcision, the -destruction of the City of Jerusalem seemed to be a sign -sent from God that the Law was at an end, and that all -things were to be made new in Christ, yea, and wholly new: -and it became a common saying that the vesture of the -Church was not to be made up out of the rags of the vesture -of the Law, patched and botched up to serve new -needs; but that it was to be a wholly new garment, woven -afresh in one piece, without seam or rent. As for the -Jews, they that stayed in the Church, finding themselves -now constrained to choose between the old garment and -the new, gave themselves with a more single mind to the -Gospel; but the greater part went out from us, as I have -said. They also that were called Ebionites, who had once -had much power in the Church so that they had persuaded -many, began now to be lightly esteemed; and whereas in -former times they alone seemed to be the Church, and the -rest heretics; now the contrary came to pass, and the -Ebionites themselves came to be thought heretics—insomuch -that the name Ebionites became a reproach among -the faithful—and the doctrine of Paulus the Apostle was -considered to be the doctrine of all the Churches. From -this time forth therefore there was no more fear lest the -Lord Jesus should be regarded as a mere prince or prophet -in Israel. In old days many had said that he was but as -John the Baptist and some (more especially in Ephesus) -had been baptized with John’s baptism and no other; but -now all men believed that John was far inferior to Jesus, -and the traditions of the Church began to teach this more<span class="pagenum" id="Page_267">267</span> -clearly and fully than before. Also because men now -perceived that the Kingdom of the Lord Jesus was to -include all nations of the earth, and indeed to consist of -Gentiles rather than Jews, for this reason there were sought -out such parables and discourses of the Lord as taught -and explained the calling of the Gentiles into the Church. -And all through the Church it was everywhere believed -that Jesus was not a mere prophet, but King of kings and -Lord of lords.</p> - -<p>When great multitudes of Greeks and many other -nations had now been brought into the Kingdom of Christ, -they began, as was likely and reasonable, to seek out -traditions concerning the nature, birth, and parentage of -the King and Prophet in so great a Kingdom. The -common people among the Gentile brethren believed as a -thing of course, that he was divine and of divine parentage. -“For if,” said they, “Trophonius and Heracles have been -called gods, and if we have been wont to give the name of -gods to the emperors, even such as Caius and Claudius -and Nero, how shall we deny it the Lord Jesus the King -of kings?” Herein the minds of the unlearned were -doubtless led to a right conclusion, though a philosopher -might justly find fault with the method of it, and might -understand differently the “divine parentage” of which -they spoke. Nevertheless, from this desire to do honor to -the Lord Jesus, there crept into the Church some error. -For some began to deny that he was man at all, or born -as men are born, affirming it to be monstrous and incredible -that a divine being should pass through a mortal -womb. Others—but these were but very few in the<span class="pagenum" id="Page_268">268</span> -Gentile churches—favored the old opinion of the Ebionites -that Jesus was merely human, although superior to any -other of the children of men.</p> - -<p>Between these two errors, some denying that the Lord -Jesus was divine, and others denying that he was human, -the Church was marvellously guided by the hand of the -Lord, so that the greater part of the brethren held fast the -true belief, namely, that he was both human and divine. -For as the most part of the Gentiles revolted against the -doctrine of the Ebionites, who would have had Jesus to -be a mere prince or prophet of the Jews, so did the common -sense of almost all the brethren perceive, as by a -heaven-sent instinct, that, howsoever he might be divine, -he must also needs be human and able to suffer humanlike, -or else be of no avail to bear the sins and sorrows of -the children of men. Thus by the Spirit it was revealed -even to the simplest and meanest of the brethren that in -Christ Jesus, God and man are joined together.</p> - -<p>About this time also began the Churches to commit to -writing the traditions of the acts of the Lord; and, not -long afterwards, certain of the longer discourses of the -Lord, having been written down in Greek, were joined to -the other tradition and came to be commonly read in the -churches; but this happened for the most part toward the -end of the reign of Vespasianus, or not much before. For -as long as the disciples and apostles of the Lord themselves -lived, it had seemed to the saints that there was no need of -books, having as it were the words of the Lord Jesus among -them. Moreover before the destruction of Jerusalem, the -saints for the most part lived in continual expectation of the<span class="pagenum" id="Page_269">269</span> -coming of the Lord, wherefore, hoping soon to have heard -his voice from heaven, they were the less careful to record -exactly the words he had spoken on earth. But now, -during the reign of Vespasianus, when the Church had -rest, and peace was everywhere, and the Lord seemed to -delay his coming, and one by one the disciples of the Lord -fell asleep, and the accounts and traditions of the words -and deeds and especially of the birth and rising again of -the Lord began to be multiplied with great diversities and -not without many errors, then it was revealed to certain of -the saints that the time was come when the traditions must -be set forth in writing. But all this came to pass at a time -when I was far away in Britain; whereof the reason will -be set forth in the next chapter.</p> - - -<h3 id="viii_5">§ 5. HOW I CAME TO PHILOCHRISTUS, A DISCIPLE OF -THE LORD IN BRITAIN.</h3> - -<p>About the seventh year of the Emperor Vespasianus, it -pleased the Lord, in a manner altogether unexpected and -marvellous, to reveal to me the names of my parents. -There was a certain Philochristus, a Jew by birth but not -one of the Jewish faction, a man of some learning, who -had studied Greek letters at Alexandria; and he had been -a disciple of the Lord Jesus, having himself seen the Lord -in the flesh. This man I had met many years ago at -Antioch, and, being drawn to him by his love of truth and -the simplicity of his nature, I had recounted to him the -story of my life, telling him the place and exact time -wherein I had been found as a child at Pergamus, and<span class="pagenum" id="Page_270">270</span> -withal showing him (for so the Lord would have it) the -very token that had been hung round the neck of my -brother Chrestus, which I then wore. About this time -therefore I received a letter from Philochristus (who was -then in Britain or Londinium), telling me that he had -found my former nurse, one Stratonice, who had come to -Britain as a slave in the household of Pomponia the wife -of Aulus Plautius the legate, and who now belonged to the -saints that were in Londinium. This Stratonice, it seemed, -had chanced to speak to Philochristus about her former -mistress, how her twin sons were taken from her by the -guile of some runaway slave, she being then in Asia, in the -last year of the Emperor Tiberius (mentioning the exact -year when my brother and I had been found); and when Philochristus -further questioned her whether any sign or token -had been on the children, she replied that one bore round -his neck just such a token, and with the same inscription, -as I had shown to Philochristus. She added that the -slave, who had been persuaded thereto by one that desired -to make a way to an inheritance through our death, had -confessed his guilt three or four years after the deed, and -that my mother (whose name was Euelpis the daughter of -Nicomachus, an Athenian by birth) had, since that time, -made continual search for us, at Pergamus and elsewhere, -even till the day of her death, which had happened in the -first year of the Emperor Vespasianus; but my father -(whose name was Clinias the son of Aristodemus, also an -Athenian by birth) had died many years before.</p> - -<p>Ever since I had spoken with the priest of Asclepius -at Pergamus, I had been assured in my mind that my<span class="pagenum" id="Page_271">271</span> -mother had not willingly deserted us; yet even now it was -joy to know for certain that foul practice, and not our -mother’s fault, had cast my brother Chrestus and me upon -the world; and great desire seized me to have some speech -with my old nurse, Stratonice, concerning my parents -before she died. So finding an occasion when I could -conveniently leave Colossæ, I journeyed to Britain to Philochristus, -meaning to return in a short space. But after I -had satisfied my heart’s desire, learning all the story of the -goodness and love and sorrow of my beloved mother from -Stratonice (who lived but three months after my coming -to Britain) Philochristus persuaded me to tarry with him -yet longer, first for a few months, and then for a year; -and, in fine, a door being opened to me of the Lord, I -labored with him in the Church of Londinium for the space -of seven years, in peace and great joy. For I was drawn -toward the old man more than I can describe, because he -wholly was given to the Lord Jesus and abhorred vain -quarrels and disputations and (which was not so in all the -saints) he added to his love of Christ such a love of letters -and learning that (next to my beloved master Paulus) he, -more than any other, seemed to join together that which -is best both in the Jews and in the Greeks.</p> - -<p>From the lips of this my beloved teacher I received the -tradition of the words and deeds of the Lord pure and -uncorrupted; and it was no small strength and refreshment -to hear the very sayings of Christ himself from one -whose love of truth appeared in this saying of his, a saying -often repeated in his doctrine, that<span class="pagenum" id="Page_272">272</span> “he loved to think -of the Lord Jesus as Son of man, and also as Son of God; -but he loved no less to think of him as the Eternal Truth, -whom no lie could serve nor please.” Moreover, because -he discerned the divine nature to consist not so much in -the performance of fleshly wonders as in the working of -spiritual works, for this cause he never was led to magnify -(as I had heard some magnify) the mighty acts of Jesus -in the healing of the diseases of the body; but he spoke -the more of his divine power in casting down mountains -of sin, and in the uprooting of error, and in satisfying the -hungry soul with bread, and in cleansing the spotted soul -from all the defilements of Satan. Therefore in all his -discourses, without any straining after new and convenient -traditions, and without any fear and avoidance of old traditions -as being not convenient, he spoke of the Lord Jesus -as being verily a man in all points, sin only excepted; subject, -as men are subject, to birth and pain and death; but, -none the less, as being the Beginning and the Goal of -human life, the Eternal Love of God, spiritually begotten of -God before the foundation of the world. In this doctrine I -rejoiced, and this doctrine I strove to teach; and it was a -great delight that here were no Greek factions nor Jewish -factions, nor disputations about traditions, or prophecies, -or aught else; but all was peace and harmony, as if in -some haven, shut in and sheltered by the hills, wherein -the mariner, resting from long tossing on the deeps, can -scarce hear the roaring of the sea without.</p> - -<p>But after seven years had thus passed away in peace it -being now the second year of the Emperor Domitianus, it -came to pass that new troubles fell upon the Church; and, -the Bishop of Berœa having borne witness for the Lord<span class="pagenum" id="Page_273">273</span> -with his blood in a tumult in that city, I was called to the -charge of the flock there; and the voice of the Lord bade -me go. So bidding farewell to the beloved Elder Philochristus -with much sorrow, well knowing that I should not -again behold him in the flesh, I set forth with his blessing -upon my journey, intending first to go to Rome and there -to tarry some days, and so to Berœa.</p> - - -<h3 id="viii_6">§ 6. OF THE CHURCH IN ROME, AND OF THE NEW GOSPELS.</h3> - -<p>When I came to Rome I was well received of the -brethren, and I tarried there two months, observing the -manner of their worship, and the teaching of the catechumens -and the discourses of the elders to the faithful. -But I seemed at first to be listening to a new Gospel; so -great a change had fallen on the Church since I had last -tarried in the great city, about fifteen years before. This -appeared, not only in their worship, but also in the pictures -and sculptures wherewith they had begun to adorn the -tombs of those that fell asleep in the Lord; for in these I -perceived that those very beliefs whereof I had written to -Artemidorus as being currently reported among the faithful -but not yet added to the Tradition, were now accepted -by all. For example, when I entered into one of the -places where the congregations commonly assemble themselves -for worship—these are quarries, after the manner -of galleries, hewn out of the rock under the earth beneath -the city, commonly called catacombs, and used for entombments -by the faithful—I perceived there the figure of a -certain prophet, with a scroll in his hand, pointing to a<span class="pagenum" id="Page_274">274</span> -Woman which bare a child in her arms, and above the child -was a star; and I questioned my companions whether this -was the Lord Jesus, the Son of the Virgin Mother, and -they said “Yes,” but when I went on to speak of the -Virgin as the Spiritual Sion, which is the Church of God, -then they said, “Nay, but it sheweth the mother of our -Lord according to the flesh, according to the saying of the -prophet, ‘Behold a virgin shall conceive and bear a son, -and shall call his name Immanuel.’” Then asking concerning -the star, I said that I supposed that it represented -the brightness of the Messiah, even as it was written in -the Scriptures that “a star should come out of Jacob.” -To this they assented, “but,” added one, “it is also -well-known that a star, visible to the eyes of men, did -verily shine forth in the days of Herod, being seen of -many nations, and especially in the East, insomuch that -then was fulfilled the saying of the Psalms that the kings -of Arabia and Saba should bring gifts.” “Are these things -then,” said I, “contained in the Traditions of the Acts of -the Lord?” Then he that had spoken replied, “No, not -in the Tradition, but in a certain supplement which is -now beginning everywhere to be read in all the churches, -and it is said to have been put forth by the interpreters -and disciples of one of the Apostles:” but another correcting -him, said that one of the Apostles himself had -written it, not indeed Petrus nor Jacobus who were unlearned -men ignorant of letters, but in all likelihood -Mattheus, as having been in earlier days a tax-gatherer -and therefore ready with his pen.</p> - -<p>Going on a little further I saw on the walls another<span class="pagenum" id="Page_275">275</span> -picture of men supping at a table, and the food two fishes -and some loaves. When I asked what this meant, they -told me that it signified the banquet of the kingdom of -God wherein all the faithful partake of the body of the -Lord who, said they, is our Bread of Life, and also our -true ΙΧΘΥΣ; and “of the two fishes,” said they, “the -one denoteth Baptism, whereby the faithful enter into -Christ, and the other the Lord’s Supper, whereby they are -made partakers of the Lord’s body, so that they remain in -him and he in them.” “And is this also,” I asked, “in -the Tradition?” “Neither in the Tradition,” said they, -“nor in the Supplement, but it is a symbol.” Then I took -courage to speak concerning that other parable of a banquet, -wherein I had been wont to teach how the Twelve -had been bidden by the Lord Jesus to minister both of the -Bread of Life and of the Fishes, asking them whether they -interpreted this also spiritually and not according to the -letter, even as they interpreted that other story of the -ΙΧΘΥΣ. But hereat their countenances changed, and they -said, “Nay, but this story is written according to the letter -in the Tradition of the Gospel.” Then I told them how -Philochristus the Elder had related to me that the Lord -Jesus himself, in speaking of these matters, had rebuked -his disciples because they understood him not, saying unto -them, that when he spoke of leaven, and of bread, he spoke -not of earthly bread or leaven, but of spiritual leaven and -spiritual bread. But they replied that<span class="pagenum" id="Page_276">276</span> “it was not so -written in the Tradition now, and that Philochristus -(albeit to be reverenced as a faithful disciple of the Lord) -was not to be too much trusted as a remembrancer of the -Tradition, because he had lived now many years apart -from the rest of the saints, not having experience of that -which had been from year to year newly revealed to the -Church, so that he knew naught save what he himself had -heard and seen of the Lord Jesus, and this in all likelihood -faintly and imperfectly remembered by him, as being well-stricken -in years, not much less than fourscore and ten.” -It came into my mind that to be thus all alone, remembering -and teaching the words of Christ which he himself had -heard (apart from controversies and colors and glosses of -those who were disputing rather than remembering) was -perhaps rather a help than a harm to Philochristus. However -at that time I said no more.</p> - -<p>On the morrow, coming somewhat late into the congregation -in the midst of their worship, I heard them -singing a psalm which, because there arose hence a question -afterwards between myself and the brethren, I will -here set down; and as near as I can remember, the words -were these:—</p> - - -<p>1.</p> - -<div class="poetry-container"><div class="poetry"><div class="stanza"> - <div class="verse">“O Pilot of our bark</div> - <div class="verse">What though the night be dark?</div> - <div class="verse">What though the tempest rave?</div> - <div class="verse">Thou still canst hear and save.</div> -</div></div></div> - - -<p>2.</p> - -<div class="poetry-container"><div class="poetry"><div class="stanza"> - <div class="verse">“Tossed by the troubled sea,</div> - <div class="verse">O Lord, we cry to thee,</div> - <div class="verse">And through the murky night,</div> - <div class="verse">What figure meets our sight?</div> -</div></div></div> - - -<p>3.</p> - -<div class="poetry-container"><div class="poetry"><div class="stanza"> - <div class="verse">“Lo, pitying our fear</div> - <div class="verse">The Lord himself draws near,</div><span class="pagenum" id="Page_277">277</span> - <div class="verse">Walking upon the wave</div> - <div class="verse">His helpless ones to save.</div> -</div></div></div> - - -<p>4.</p> - -<div class="poetry-container"><div class="poetry"><div class="stanza"> - <div class="verse">“In terror of his face</div> - <div class="verse">Vanish the clouds apace,</div> - <div class="verse">His footsteps on the deep</div> - <div class="verse">Lull every wave to sleep.</div> -</div></div></div> - - -<p>5.</p> - -<div class="poetry-container"><div class="poetry"><div class="stanza"> - <div class="verse">“The winds obey his will,</div> - <div class="verse">The raging storm is still;</div> - <div class="verse">Then turn we to adore</div> - <div class="verse">And lo, at hand the shore.”</div> -</div></div></div> - -<p>Now these words or others like unto them, had been well-known -to me for a long time, because some such psalm -had been brought to us at Colossæ from Ephesus (from -which city many psalms and hymns had come to divers -churches) and it was commonly sung in the churches of -Asia; and indeed, even among the ancient poems of the -Jews, there is a psalm not much unlike this, wherein the -mariners cry unto the Lord in their trouble and he delivereth -them out of their distress, for, saith the psalm, “He -maketh the storm to cease so that the waves thereof are -still;” and another psalm saith, “Thy way is in the sea -and thy path on the great waters.” But, often as I -had sung these words, it had never so much as entered -my mind to interpret them according to the letter; for -even as the Greeks or Romans compare the state to -a ship and the ruler to a pilot, even so had we been -wont to speak, in a figure, of the Church as being a ship -tossed upon the sea of troubles and persecutions, and of -the Lord Jesus as her pilot in the storm; and I had also<span class="pagenum" id="Page_278">278</span> -heard mention made, when I was in Britain, of some new -hymn showing in a figure, how the blessed Apostle Petrus -denied his Master, and describing how he adventured to -walk, in his own strength, upon the troubled sea of temptation, -but his faith failed him so that he began to sink, -and he had been drowned in the deep waters of sin, but -that the Lord stretched out his hand and saved him; but -in this and other such psalms and hymns there was never -a thought of any real boat nor of a real storm of wind -and waves. Therefore, the worship being now ended, -when a certain Philologus, one of the brethren, accosted -me asking my judgment of this psalm, as if I should have -censured it, I replied (not without some wonder at the -strangeness of his question) that the psalm was a good -one, and that none could find any fault in it. But Philologus -replied, “If therefore, O Onesimus, you allow of this -miracle of the Lord, why contend you against these other -miracles of which the Gospel makes mention?” I said, -“Nay, but of what miracle do I allow?” He said, “Even -that miracle and no other, which is clearly described in -the psalm, how the Lord Jesus walked upon the waters to -save the holy Apostles; yea, and one of the new Gospels -affirms that the blessed Apostle Petrus adventured himself -to walk upon the waves; but his faith failed him so that -he began to sink.”</p> - -<p>Hereat I was speechless; and Philologus, as if he were -ill at ease by reason of my silence, bade me follow him -and two or three of the other elders into another chamber -in the place where they were assembled. Here were depicted -divers wonders, first, the sending down of the manna<span class="pagenum" id="Page_279">279</span> -from heaven for Israel, and also the gushing forth of the -water from the rock; and said he, if Moses wrought these -wonders, must not the Lord Jesus have wrought others still -more wonderful? Then said I to them, “Moses not only -caused bread but also water to arise for Israel; and again -the prophet Elisha, even when dead, had power to raise up -a dead man; wherefore, if indeed the Lord Jesus desired -to surpass Moses and Elias in wonders according to the -flesh (and not, as I believe, in wonders according to the -spirit) he must needs have caused water, as well as bread, -to spring up for the multitude, or else perchance honey or -wine; and he must needs also have raised up from the -dead some one that was on the point to be buried or -already buried; but is any such relation as either of these -to be found in any tradition concerning the Lord Jesus?” -They said there was not; and methought they were somewhat -at a stand. But presently Philologus corrected them -saying, “Nay, my brethren, say not ‘the Tradition containeth -not these things’ but rather ‘These things are not -known to us at present,’ for although it hath not yet been -revealed to the Church in any Tradition that the Lord -Jesus hath produced water or wine, or raised up a dead -man from the tomb, yet is it possible that he may have -wrought these very works, and in time they may be made -known to the Church, even as the walking on the waves -was not made known in the first Tradition of the Acts of -the Lord, nor were other mighty works;” and here he -made mention of many unknown to me such as the catching -of a mighty draught of fishes, and the finding of a fish -with a coin in the mouth of it.</p> - -<p><span class="pagenum" id="Page_280">280</span></p> - -<p>Hereat I ceased from further speech. For I perceived -that my questioning had the contrary effect to that which I -had intended. For I had hoped to lead Philologus and -his companions to see that the spiritual works of the Lord -Jesus were greater than those wonders according to the -flesh, of which they made so much. But instead thereof, -Philologus had been made by my words more greedy than -ever of fresh wonders, and was now ready to believe anything -if it were only wonderful enough. So I held my -peace, and only besought Philologus to lend me copies of -the written books of the Gospels such as were now read in -the churches.</p> - - -<h3 id="viii_7">§ 7. HOW I LABORED IN BERŒA.</h3> - -<p>Having given myself during many days to the reading -and meditating in the three books of the Gospels, I found -much less addition of wonders and other doubtful matters -than I had expected, and least of all in that book which -was said by most to have been written according to the -teaching of Marcus; only in rendering the Hebrew into -the Greek there had been a few errors; and in some two -or three passages, figures of speech appeared to have been -interpreted according to the letter. But the other two -books though they contained most excellent traditions, -very full and ample, of certain words of the Lord, had -added supplements touching the birth of the Lord Jesus -and his childhood and youth, and also concerning his -manifestations after his rising from the dead, which were -not known to me. So, after much debate with myself, I<span class="pagenum" id="Page_281">281</span> -concluded to write to Philochristus, sending to him the -three books and asking his judgment concerning them. -This done, I bade farewell to the brethren in Rome and -betook myself to Berœa where the Lord had prepared for -me an abundant work.</p> - -<p>Many days I continued laboring in Berœa and hearing -naught from Philochristus; yet was I not without some -guidance from the Lord. For day by day, ministering to -the unlearned among the brethren, I perceived that the -presence and the power of the Lord among them were not -let or hindered by what I deemed their errors. The three -books of the Gospels were beginning at this time to be -commonly read among them, and I saw that the multitude -willingly believed all things written therein, especially concerning -the birth of the Lord Jesus, and concerning his -manifesting of himself after death by divers signs and -tokens, as by eating in the presence of the disciples, and -by giving his body to be touched. Now remembering -what the blessed Apostle Paulus had enjoined on me, that -I must by all means seek to attain as much of the truth as -possible, though there must needs be some error, I was -minded at first to restrain the brethren in Berœa from the -public reading of these new traditions. But one of the -elders of the Church dissuaded me, saying in the first -place that the truth was uncertain; and in the second -place, that, if the people believed not these traditions, and -especially the tradition concerning the birth of the Lord, -they must needs fall into error, not being able to receive -the doctrine that the son of Mary and Joseph was verily -the Son of God begotten before the worlds and taking<span class="pagenum" id="Page_282">282</span> -flesh as a man for our sakes. “Either therefore;” said he, -“they will believe that he was merely man and not God; -or else that he was not man at all, but a phantom, born of -no human father nor mother either; as certain sects in -Asia believe.” And he added that the Lord seemed to -allow this new doctrine if doctrine might be judged by the -fruits thereof; because all that believed it were full of -zeal, and patience, and love for the brethren, and all virtue, -ready to lay down their lives for the Lord. So I, considering -that it was one thing to strive towards certainty, -and another thing to restrain others from their opinions, -being also myself uncertain, suffered the new gospels to -be read in Berœa without hindrance, and the more willingly -because the three Gospels now brought in began to drive -out many other writings of Gospels which sprang up about -this time, or even before, full of wonders, and portents, and -not preserving the truth of the life of the Lord Jesus. So -in a very short time the three Gospels were brought in, -and multiplied by transcribers, and were read in all our -assemblies, and the catechumens were also instructed in -them.</p> - -<p>And now, after I had been about one year or more in -Berœa, I received from Britain a letter written by Philochristus, -which was most welcome; but withal another -letter most unwelcome, written by the new Bishop of Londinium, -saying that the blessed Elder Philochristus had -fallen asleep in the Lord, and that this his letter, written -some months before, had only of late been found among -his papers, wherefore it had been long delayed in the -sending. So, when I opened and read it, I seemed to be<span class="pagenum" id="Page_283">283</span> -receiving his message from beyond the grave, guiding me -on the path in which I should go; and these were the -words of the letter.</p> - - -<h3 id="viii_8">§ 8. THE LAST WORDS OF PHILOCHRISTUS.</h3> - - -<p> -“PHILOCHRISTUS TO ONESIMUS, GRACE AND PEACE IN THE<br /> -LORD JESUS CHRIST.<br /> -</p> - -<p>“I received with your letter, my dear Onesimus, the -three books of the new Gospels; concerning which having -purposed to write to you some months ago, as soon as -I had read them, I was hindered by long and grievous -sickness.</p> - -<p>“They contain relations of certain matters whereof I -neither saw nor heard aught, while I followed the Lord -Jesus in Galilee; nor have I heard aught of them from the -disciples, nor from the Lord’s brethren, nor from the mother -of the Lord.</p> - -<p>“Nevertheless, albeit I heard no such matters, yet is it -possible that they may have been revealed to the disciples -after my coming to this island in the reign of Caius Cæsar. -And this, I confess, hath not a little moved me, that -during my sickness the three Gospels have been very -diligently read by those who are here laboring with me, -and by them have been interpreted to the unlearned; and -everywhere they meet with great acceptance, and the -Church is edified by them, insomuch that they had already -begun to be read in the assemblies of certain of the -churches when it pleased the Lord to raise me up for a -short time from my sickness. Notwithstanding, thou<span class="pagenum" id="Page_284">284</span> -sayst truly that in all things we must not willingly consent -to error, though some error be a necessity; and therefore -my counsel is that thou take early occasion to go to -Ephesus where thou mayst question John the Disciple of -the Lord. For if neither he nor I know aught of these new -traditions, then it is likely that they are not according to -the truth; but if he consent unto them, then are they, without -doubt, true.</p> - -<p>“Not without much prayer and meditation, having -striven to put myself in thy place, my dear Onesimus, have -I written these words; which do thou take to heart, as my -last message, because my mind forebodeth that I shall not -write unto you a second time. I know well thy sincerity -and thy unfeigned love of the truth; yet bethink thee that -it is the kernel of the truth that thou shouldst seek and -not the shell; and if the kernel be sound, be not thou -troubled over much though the shell may shew some -blemish. For put this case that John the Disciple of the -Lord be no longer in the flesh, or that thou find no occasion -to see him, or that in other ways thou be frustrated of -thine endeavor to search out the truth. What then? Is -it needful or fit that thou shouldst therefore journey from -Ephesus to Antioch, or to Nazareth, or to Bethlehem or to -Jerusalem, to inquire of these matters? Nay, but a pastor -of the flock should abide with the flock. The exact truth, -it may be, thou shalt never find out in this life; but thy -duty towards thy brethren thou canst certainly find out. -This therefore find out, and do. I say not that thou, in -thy doctrine and preaching, should teach or even assent to -these new traditions; but what I say is this, that if the<span class="pagenum" id="Page_285">285</span> -worship of the Lord Jesus be enwrapped (among the -unlearned) in some integument of doubtful tradition which -commendeth itself to the brethren—because they cannot -easily believe that he worked mightily in the spirit, except -they also believe that he wrought mighty works according -to the flesh—then I say it needeth not, nor is it fit, that -thou shouldst spend all thy time in rending this integument -asunder, but rather that thou shouldst labor to teach -the main truth, which is, that our Lord Jesus Christ was -verily a man, and verily the Eternal Son of God, in whom -all mankind hath died to sin and is born again to righteousness.</p> - -<p>“But thou sayst that ‘A time may come when these -traditions shall be found to be false; and then as much -as they now draw the unlearned to Christ, so much, and -more also, shall they then drive the unlearned from Christ. -For, being unapt to distinguish, and apt to reject all if they -reject a part, the common people, finding a part of the -tradition of the Acts of the Lord to be false, will cast aside -the whole as a mere fable.’ Well and wisely is this said, -and providently also according to thy nature, my dear -Onesimus; yet have I faith in Truth, according as it is -written, that ‘Truth is great and shall prevail;’ and whensoever -the danger whereof thou speakest shall press upon -the Church, I doubt not but the Lord, who is also the -Truth, shall raise up teachers that shall have skill to sift -the true from the false; yea, and if, even now, thou seest -this danger, or if thou obtainest certain knowledge that -these traditions are false, I deny not but thou shouldst -speak openly against them. But until thou shalt obtain<span class="pagenum" id="Page_286">286</span> -such certainty, wait thou patiently upon the Lord, and do -with all thy might the works which he hath appointed for -thee to do.</p> -<p><span class="pagenum" id="Page_287">287</span></p> -<p>“Remember, my son, that thou art called to be a bishop -and champion for the souls of men, to deliver them from -the mouth of the lion; and the battle presseth sorely -against the army of the Lord. Play thou the man therefore, -and be no mere pedant nor seeker after the antiquities -of small matters. Even in this year, as thou thyself dost -write, many of the Saints have borne witness with their -lives to the Captain of our Salvation. Whilst others therefore -are fighting among the vanguard and pouring forth -their blood for the Lord, be not thou content to lag behind -in the rear with the baggage; nor, from being a soldier of -the Lord, stoop thou to be a mere camp-follower. Lovest -thou the Lord? I know thou lovest him with all thine -heart. Then be content. The Saints of the Church in -Berœa whom God hath committed to thy charge, do they -also love the Lord? Thyself hast confessed as much. -Then again I say, Be thou content. ‘But,’ sayest thou, -‘they err in certain traditions concerning the Lord.’ Well, -then, they err. But which is better, that they should love -the Lord and be in some error, or that they should be -free from error and void of love? Better to have wheat -with tares than no tares and no wheat. Let both stand -till the harvest; and in the day of winnowing of the Master, -a separation shall be made. Farewell, Onesimus; and -again I say unto thee, as from the Lord, in whose presence -I hope to stand when thou shalt read these words, -Play thou the man and prevail, in the love and trust of -the Lord Jesus Christ; and the Lord shall be with thee and -bless thee.”</p> - - -<p>When I had read the letter of the blessed Philochristus, -I was confirmed in my purpose not at once to quit the city -of Berœa; and the more because at that time the saints -began to be sorely persecuted; insomuch that I had no -leisure to be absent, no, not so much as for a few days, -during the space of two whole years; so busy was I in -comforting the afflicted and strengthening the weak, and -ministering to the widows of them that bore witness for -the Lord. And as I strengthened, or strove to strengthen, -others, so also and much more did they strengthen me, -when I perceived their constancy and fortitude, and noted -how, amidst all their sufferings, even the unlearned (yea, -some of those on whom I had been apt to look with some -pity for their superstitions), were lifted up with a divine -magnanimity such as no philosopher could surpass. And -at this time I began more clearly to understand that which -Philochristus had said (and Paulus before him) touching -the distinguishing of things great and small. For I -now perceived, as never before, that the love of Christ was -the main thing, and that whoso could love him and cling -to him should be first in the Kingdom of God, and that I -myself (though I were bishop in Berœa) should come far -behind many of the simple brethren, halting as it were -into heaven, while they should come borne upon wings.</p> - -<p>But now, two years having passed away and the Church -being now at peace, the advice of Philochristus hath come -again to my mind that if I crave after certainty concerning -the additions to the Tradition, I should go to see<span class="pagenum" id="Page_288">288</span> -John the Disciple at Ephesus. For the holy Apostle still -lives, although stricken in years and infirm, not having -been able for these many years to preach the Gospel. -Yet is there a tradition or doctrine at Ephesus (as I have -heard say) differing much from the three Gospels, and -taught by the disciples of John, and especially by one, -John the Elder, a man of Alexandria (one that has -travelled much, and is well versed in the philosophy of -the Alexandrine teachers, but much more in the deep -things of the Spirit), whom I met many years ago in -Antioch. These lines I now write in the sixth year of -the Emperor Domitianus, purposing shortly to set out -for Smyrna, and thence to Ephesus, to see John and to -obtain concerning the Traditions such certainty as I can. -Howbeit the Spirit in me forebodeth that I shall not -obtain certainty after this manner, neither shall I come -again to Berœa, but the Lord hath some other purpose -concerning me.</p> - - -<h3 id="viii_9">§ 9. OF MY JOURNEY TO SMYRNA, AND HOW THE LORD -HATH HELPED EVEN ME TO THE END.</h3> - -<p>Verily the Spirit deceived me not; for being now -about to bear witness for the Lord Jesus with my blood, I -add these last words to this history, no longer free, nor -amid friends, but in a dungeon, expecting shortly that I -shall fight with wild beasts for the Lord in this city of -Smyrna, wherein now I write. For coming hither about -the time of Passover, I found the people of the city in no -small disturbance, because of a great earthquake, and the<span class="pagenum" id="Page_289">289</span> -drying up of the springs, and also incensed against the -Proconsul because he had awarded some prize in the -games against their judgment. Wherefore the people on -the one hand were moved against the Christians, as being -causers of the earthquake, and the Proconsul for his part -was the more ready to listen to them so as to turn their -wrath from himself on us. So when I was, without any -disturbance, preaching the Gospel to the Saints on the -first day of the week, behold, the Irenarch came suddenly -upon us with great violence, and after loading me with -fetters he dragged me (with one of the presbyters called -Trophimus) before the Proconsul; who straightway bade -me swear by the Fortune of Cæsar and reproach Christ. -When I refused, he said to me, “I will consume thee with -fire, except thou repent.” Then Trophimus made answer, -somewhat bitterly, “Thou threatenest me with fire which -burneth for an hour and, after that, is extinguished; but -thou knowest not the fire of the judgment that is to come -which is reserved for the ungodly.” Hereupon the multitude -that were in the Stadium, cried out, “Away with the -Atheists.” Others bade let loose a lion upon us. But the -Proconsul gave orders that we should be taken to the dungeon -and there kept for a night and day; and after that, if -we would not repent and offer sacrifice saying, “Cæsar is -Lord,” we were to be cast to the wild beasts; for the show -was appointed for the day after the morrow. So with many -reproaches and blows from the officers, goading me onwards -that I might come the quicker out of the multitude—who -were gathered round, cursing and threatening, and -ready to have torn me in pieces—I was dragged along the<span class="pagenum" id="Page_290">290</span> -streets to the prison, and there my clothes were rent from -off me, and I was cast naked, more dead than alive, into -the barathrum or pit which is in the centre of the inmost -prison, there to abide till the time came that I should -fight with wild beasts.</p> - -<p>Amid the darkness and mire and stench of that noisome -den, it pleased the Lord that I should be tempted of -Satan that I might prevail over him with the strength of -the Lord. For when I knelt down to call upon the Lord, -being always used to make mention of Chrestus and Eucharis -in my prayers, behold, I found myself bereft of the -tokens of them both, whereon were written TRUST and -HOPE; and then a terror fell upon me and a shuddering -that was not of the limbs but of the heart (so did my very -spirit seem to shiver within me) and a voice of evil whispered -in my ear saying, “<em>Trust</em> no more,” and then again, -“Thy <em>Hope</em> is dead;” and methought monstrous shapes -moved around me, making my flesh to creep; and I was -on the brink of a bottomless gulf wherein I must needs -fall, and Satan was waiting below, ready to swallow up my -soul.</p> - -<p>Then fell I upon my face and I called upon the Lord -in my sore trouble, and besought him that he would send -me help from heaven; and I repeated over and over again -his comfortable words, how he bade us not fear them that -could slay the body, and how he promised that, though -we should be slain, yet not one hair of our heads should -perish; and I bethought myself of my beloved teacher -Paulus, how he also had lain in just such another dungeon -for nine days and nights, and with what a constancy he had<span class="pagenum" id="Page_291">291</span> -held fast to the faith of the Lord Jesus; and I also called -to mind the last words of the elder Philochristus, how he -had bidden me play the man and fight the good fight for -Christ. Now up to this time I had been still wrestling -with Satan and trembling lest, coming upon me a second -time, he should gain some advantage over me; but now, -taking courage, I besought the Lord, as in old times, for -Chrestus and Eucharis, that they also might obtain mercy -and be with me in Christ.</p> - -<p>Then it pleased the Lord Jesus my Saviour to turn my -thoughts wholly upon him, and upon his passion which he -endured for men upon the cross; and gazing thereon I -was wrapped up with him above the stir and tumult of -earth; and methought I saw, looking down from above, -how all the past had worked together for me for good; -and how all my wanderings and gropings, yea, even my -sins, being washed away by the blood of him who suffered, -had become helps instead of hindrances, helping me to -love much because I had been much forgiven. Then also -I saw how the Lord in his mercy had taken from me the -hope of Eucharis, and the trust of Chrestus, yea, and the -love of my dearest mother, that so he might guide me up -unto himself, the source and object of all trust and hope -and love. So being filled with all certainty of joy I besought -the Lord once more for them, and for the mother -whom I had never seen in the flesh, that they also as well -as Eucharis (who had received the seal of baptism) might -attain to the resurrection of the just, and I prayed that, -if it were possible, I might receive from him some sign or -vision that it was well with them. And so it was that, as<span class="pagenum" id="Page_292">292</span> -soon as I had thus prayed, I was lifted up in the spirit -with the cross of Christ yet higher than before, and the -Lord showed me a vast sea of death, and beneath the sea -of death, a sea of sin; but beneath the sea of sin and of -death I saw a great gulf of life and love, which swallowed -up the sea of sin and death, so that they vanished away.</p> - -<p>How long I remained in the Spirit I know not; but -when the Spirit left me I was lying in the courtyard of the -prison; and around me were standing some of the elders -ministering to me, and bidding me be of stout heart; -for, said they, in two hours hence must thou needs fight -with wild beasts in the amphitheatre for the Lord Jesus -Christ. Then I spoke to them strengthening their hearts, -and telling them of all the glories of the vision which the -Lord had revealed unto me, and having obtained pen and -paper I have written down the vision, and how the Lord -helped me; to the intent that others also, in time to come, -vile and sinful, and defiled, and faithless, may take courage -from this history, perceiving how even the weakest and -vilest may be made pure and strong in Christ.</p> - -<p>As I write these words, knowing that in the third hour -of this same day I shall bear witness for the Lord beneath -the jaws of the leopards, how small and petty seem to me -now the matters of which I once doubted! Better is it to be -a fool (as the world counteth folly) and to love the Lord -than to have all knowledge and to be without love. He -that loveth his brother hath all things and knoweth all -things; and, if he lack aught, behold, all possessions and -all knowledge shall be added unto him. Behold, the voice -of man calleth me to arise and to go forth unto death.<span class="pagenum" id="Page_293">293</span> -But I obey not his voice but thine. Thou callest me, O -my Redeemer, and I come.</p> - - -<h3 id="viii_10">§ 10. <i>CONCERNING THE PASSION OF THE BLESSED -MARTYRS TROPHIMUS AND ONESIMUS.</i></h3> - -<p><i>For the edification of the saints it hath seemed good to us, the -Elders of the Church in Smyrna, to add to this history a -brief relation concerning the passion of the blessed martyrs -Trophimus and Onesimus, to the intent that others, taking -them as their ensamples, may be encouraged to testify with -like boldness for the Lord. The manner of their going forth -from prison was of a strange difference; both rejoicing, but -Trophimus threatening the people with the wrath of God, -and saying to the Proconsul, “Thou judgest us; but God -shall judge thee.” Likewise to the Asiarch he said, “Note -well our faces that thou mayst remember us in the judgment-day, -when we shall laugh, and thou weep.” Hereat the -people, being angered, demanded that they should be scourged, -passing through two rows of venatores: but the blessed -martyr Trophimus rejoiced that he should have received this -further torment for the Lord Jesus. Onesimus also shewed -no less cheerfulness and constancy; but he walked silent and -with eyes fixed and uplifted, as if intent on glory to come.</i></p> - -<p><i>But before they should make trial of the leopards, Satan -had prepared a fierce wild bull to assail the martyrs of the -Lord; and first Trophimus was tossed, and fell crushed and, -as it seemed, lifeless. Then Onesimus was also tossed; but he -arose, as if in a trance; and seeing Trophimus lying crushed, -he drew near, and took him by the hand, and lifted him up,<span class="pagenum" id="Page_294">294</span> -himself being all the while in an ecstasy; as was apparent -from certain words which he spoke to a young man, one of the -catechumens, whose name was Symmachus. For when Onesimus -was recalled by the usual gate, while the leopards were -making ready, this young man Symmachus received him and -ministered to him; and at this time he heard the blessed -martyr say, as one in a dream, “I marvel when we shall be -led out to that wild bull,” not knowing what he had already -suffered; nor could he believe that he had suffered till he perceived -the wounds and bruises on his body. Coming to himself -he thanked the young man Symmachus for his kindness -and blessed him. Also it pleased the Lord to move the mind -of a certain centurion, named Hipponax, who, having before -despoiled the blessed martyr of some slight tokens, now came to -him restoring them; upon which the blessed martyr, mindful -even of the smallest matters, thanked the soldier courteously -and placed them around his neck. And by this time also -Trophimus was fully recovered, and eager to bear witness for -the Lord. So, the Lord having appointed the time for their -release, they are led out to the leopards. Then Trophimus, -running forward, provoked one of the beasts to attack him; -and straightway springing upon him, the beast with one bite -drew forth such a stream of blood that all the people, mocking -at him (as if he had been baptized in his own blood) cried -out saying, “Saved and washed, saved and washed;” and -Onesimus was also struck down by another of the leopards, -and dragged hither and thither by the beasts. But when the -beasts had been taken away, and the blessed martyrs cast on -one side to be slaughtered after the usual manner, then the -people clamored that they should be set in the midst of the<span class="pagenum" id="Page_295">295</span> -amphitheatre that their eyes might enjoy the spectacle of the -slaughter. So both stood up and moved, of themselves, to the -appointed place. Here Trophimus, being very weak with loss -of blood, fell on the ground; but Onesimus, standing up, -stretched out his hands, looking to heaven as if he saw a -vision; and the shouting of the multitude and their scoffing -and cursing became less, and at last there was a deep silence, -all the people expecting what he should say or do; but the -blessed martyr, taking in his hand that which he wore round -his neck as if it were some memorial of the Lord, held it up -to heaven and cried aloud, “O Lord my Hope and my Trust, -thou lovest me, yea, and thou shalt love me, for thou art the -Eternal Love.” And having said these words he laid himself -down by the side of Trophimus and having embraced him, -he bade the gladiator strike his throat; and the sword fell -twice and no more; and so Trophimus and Onesimus, blessed -martyrs for the faith, fell asleep in the Lord Jesus, to whom -be glory and honor for ever and ever. Amen.</i></p> - -<hr class="chap" /> - -<p><span class="pagenum" id="Page_296">296</span></p> - - - - -<div class="chapter"> -<h2 id="THE_DISCOURSE_OF_LUCIUS_OF_CYRENE">THE DISCOURSE OF LUCIUS OF CYRENE.</h2> -</div> - -<p>“It is known unto you all, my brethren, that whensoever -we bring forward proofs from the mighty works of our -Lord Jesus Christ, desiring thereby to show that he was -the Messiah, our adversaries are not thereby persuaded, -but the Jews say that he was a magician, and the Greeks -that he was an impostor. Wherefore it is meet that we -resort to stronger arguments than these, opening the -Scriptures and proving from them that Jesus is the very -Messiah. For jugglers, say the Greeks, and magicians, -say the Jews, can perform mighty works at will; but it is -not possible for a juggler, nor even for a magician, so to -be born and also to live all his life and to die, so as to -fulfil all that is written in the Law and the Prophets. -Wherefore it is fit that we should diligently search the -Scriptures that we may prove that the Lord Jesus was -born and lived, and died, in accordance with the word of -prophecy; for thus shall we establish the truth so that it -cannot be shaken.</p> - -<p>“First therefore concerning his birth, the Prophet saith, -‘Who shall declare his generation?’ Now of any common -mortal this could not be said; but it is predicted concerning -him whose generation is a mystery, in that he is the -only Son of God. Moreover another prophecy saith,<span class="pagenum" id="Page_297">297</span> ‘A -virgin shall conceive and bear a son.’ Now if the very -heathen assert no less than this about Asclepius, and -Heracles, and Romulus, and a hundred others, who were -no true sons of God, but only sons of demons, how much -more must it be true of our Master and only Saviour that -he was veritably born of no human father, but was the Son -of God! And it hath been shown to be in accordance -with the saying of the Prophet.</p> - -<p>“Likewise when the Prophet Daniel speaks of ‘one <em>like</em> -unto the Son of man,’ doth he not hint at the very same -thing? For, in saying ‘<em>like</em> unto the Son of man,’ and -not ‘<em>the</em> Son of man,’ he declareth thereby that Jesus was -man, but not of human seed. And the same thing he -doth express in mystery, when he speaketh of ‘this stone -which was cut out <em>without hands</em>,’ signifying that it was -the work, not of man, but of the Father and God of all -things. And again, when Moses saith that ‘he will wash -his garments in the blood of the grape,’ doth not this signify -what I have often told you,—albeit enwrapped in -obscure terms, after the manner of prophecy—I mean, -that he had blood, but not from men: even as God, and -not man, hath begotten the blood of the vine?</p> - -<p>“Now I know indeed that certain of the Rabbis, interpreting -amiss the prophecy of Isaiah concerning him that -was to be born of a virgin, affirm the words of the Prophet -to have been fulfilled in the time of Hezekiah; for -they say that the prophecy was, that ‘the riches of Damascus -and the spoils of Samaria should be taken away -from before the king of Assyria;’ and that this was to -come to pass before the child, born to the Prophet from<span class="pagenum" id="Page_298">298</span> -the Virgin whom he took to be his wife, had learned to -cry ‘my father and my mother;’ and accordingly they -say that the prophet took the prophetess to wife, and that -she bore a son, who being yet an infant, Damascus and -Samaria were destroyed. But we affirm that the prophecy -is not thus written; but it is, ‘he, namely the child, -<em>shall take away</em> the power of Damascus and the spoils -of Samaria.’ Now who will dare to assert that, in the -days of the king Hezekiah, any infant among the Jews, -‘before he had power to cry, my father, or my mother’—for -mark this addition—conquered two so great -nations?</p> - -<p>“Assuredly no one will assert this. But the meaning of -the prophecy is as follows. The evil demon who dwelleth -in Damascus, and who also may be well termed in parable -Samaria, was overcome by Christ as soon as he was -born. For I have heard (and it is by all means to be believed, -for it is according to the words of Holy Scripture, -which needs must be fulfilled) that certain Magi, who -dwelt in Arabia—and none of you can deny that Damascus -was, and is, in the region of Arabia, although now it -belongeth to what is called Syrophœnicia—came from the -East to worship Christ at his birth, thereby showing that -they had revolted from the dominion of Satan. Now it is -said that these Magi came first to Herod, who was the -sovereign of the land of the Jews, but who by the Scriptures -(on account of his ungodly and sinful character) is -called king of Assyria. Nevertheless they gave not their -gifts to him, but going forth from his presence, they gave -gold, and frankincense, and myrrh,—which were as it were<span class="pagenum" id="Page_299">299</span> -the spoils of Damascus,—to the child Jesus in the manger: -and so it came to pass that he who was born of the Virgin, -while still a babe, ‘took away the power of Damascus and -the spoils of Samaria, from the presence of the King of -Assyria.’</p> - -<p>“Next as to the place of his birth, even the Gentiles do -bear testimony that there shall come forth from the East -one that shall obtain dominion over the Empire, and this -is known throughout the whole world; nor do the prophets -write otherwise, saying, ‘Behold a Man, the East is his -name.’ And that our Christ was born in Syria, that is in -the East, is confessed of all. But further, touching the city -in which he was born, some have been wont to affirm that -he was born at Nazareth because he lived there many -years from a child. But that he must needs have been -born at Bethlehem is clear, because it is written, ‘And, -thou, Bethlehem Ephratah, though thou art the least -among the hundreds of my people, yet out of thee shall -come a governor who shall feed my people;’ and that he -was to appear first in the south (for Bethlehem is in the -south) and not in a northern city, such as Nazareth, is -clear also from another Scripture, which saith, ‘God -cometh from the south.’</p> - -<p>“Moreover, which of you knoweth not that the Lord -Jesus is the Bread of Life? Therefore when the Bread of -Life was to descend and to find a house and home among -men, what city in Israel was more fit for him than that one -which is called Bethlehem, which being interpreted, is -‘the House of Bread?’ Lastly, it is known to all of you -that Mary, the mother of Jesus, being of a royal race, was<span class="pagenum" id="Page_300">300</span> -descended from David the king, who was of the city of -Bethlehem; wherefore it was the more fitting that the Son -of David should be born at the same place. Also I have -heard some say that there is a certain cave in Bethlehem -wherein he was born; and to this day the cave is shown; -and they affirm that it must needs have been so, because it -is written, ‘he shall dwell in a high cave of the strong -rock;’ but because it is commonly reported that he was -born in a manger, and because I purpose to speak of none -but such things as are certainly believed among us, for -this reason I affirm nothing on this matter.</p> - -<p>“But (that he might not be inferior to his servant -Moses) as Moses was persecuted by the Egyptian king -Pharaoh, so was Jesus by Herod, the King of the Jews; -and, even as Israel sojourned for a time in Egypt, so must -the Redeemer of Israel sojourn in the same country, that -it might be fulfilled as it is written, ‘Out of Egypt have I -called my son.’ His mighty works also, which he wrought -on those that believed in him, are they not written in the -books of the Prophets? namely, that in that day the ears -of the deaf should be unstopped, and the eyes of the -blind opened, and the dead should be raised up, and the -poor should have the gospel preached unto them: which -all are recounted in our tradition, even to the raising of -the dead. For as Elisha the prophet raised up the son of -the Shunamite, even so did the Son of God raise up the -daughter of Jairus; and, whereas our adversaries say that -this was but a small matter, doubtless this is but one -among a multitude of like marvels. Again, whereas they -assert that Moses was superior to Jesus in that he gave<span class="pagenum" id="Page_301">301</span> -unto the people manna in the wilderness, to this I reply -that even so did the Lord Jesus prepare a table for his -people in the wilderness; yea, and as Moses gave water -from the rock, even so did our living Rock grant unto -us living water from his own side, yea, wine instead of -water, pouring forth his blood to be the drink of many, -and affording his body to be the Bread of Life unto all -mankind.</p> - -<p>“When thou wast born, O mighty One—before the -Morning Star wast thou begotten—and when the Star of -thine uprising was seen, then all the host of heaven worshipped -thee and the sun and the moon did thee homage, -and the Sons of the Morning sang for joy together at the -brightness of thy glory; for thy Star did far outshine all -earthly light, appearing as a token of the destruction of -the kingdom of Satan, according as it is written, ‘A star -shall shine out of Jacob, and a sceptre from Israel, and -shall destroy the corners of Edom.’ Then did Edom -tremble, but the poor and simple rejoiced. To thee also -the Wisdom of the East did obeisance, the kings of Arabia -and Saba brought gifts. Thou also didst feed the hungry, -and heal the sick, Satan fled from before thee and thou -didst cast his demons into the abyss; thou didst guide thy -disciples through the paths of great waters; when they -cry unto thee, thou hearest them; thy voice stilleth the -wind, and thy path is on the deep. To thee the Law -and Prophet do bear witness that thou art the very Christ. -Yea, Moses and Elias stand at thy right hand and at thy -left, to bear witness unto thee, that in thee must needs be -accomplished all things that are written in the Law and -the Prophets.</p> - -<p><span class="pagenum" id="Page_302">302</span></p> - -<p>“But concerning the manner of the death of the Lord -Jesus, that it is prophesied a hundred times both in the -Psalms and in the Prophets, what need is there that I -should speak unto you? For ye yourselves know these -Scriptures. But as concerning his rising again on the -third day, it is written, ‘I will lay me down and rest, for -thou wilt raise me up;’ and again, ‘Let us go unto the -Lord; he hath smitten and he shall revive us; on the -third day he shall raise us up, and we shall live in his -sight.’ Moreover, brethren, let me also declare unto you, -as many as have fathers or mothers according to the flesh -who have fallen asleep not having known the Lord Jesus, -that ye sorrow not for them as if they were lost; for it is -written, ‘The Lord God remembered his dead people of -Israel who lay in the graves; and he descended to -preach unto them his own salvation.’ And this saying, -‘he descended,’ what meaneth it except that he went down, -even into Hades to break the bonds of Satan, and to -preach his Gospel unto the fathers who lived in times past, -even unto all the righteous, that they also might have hope -of salvation? Wherefore also, when he arose from the -dead, a multitude of the saints arose from their graves with -him, being delivered from the captivity of death, according -to the saying, ‘He led captivity captive, and gave gifts for -men.’ But last of all, after he had risen from the dead, -having manifested himself during many days to his disciples, -it was necessary that he should ascend into heaven, -according as it is written,<span class="pagenum" id="Page_303">303</span> ‘Lift up yourselves, O ye gates, -and be ye lift up, ye everlasting doors, and the King of -glory shall come in.’</p> - -<p>“Now therefore, beloved brethren, called of God, heirs -of everlasting life, having the Lord Jesus, in his birth and -mighty works, and in his death and rising again, thus -visibly set forth as it were before your eyes by the Prophets -and the Psalms, what remaineth but that ye should watch, -and pray, and shew forth all patience, esteeming lightly -the joys and sorrows of this present world, and making -little account of your worldly possessions (for great possessions -are great temptations); but be ye possessed with a -new Spirit, even with the Spirit of the Lord Jesus Christ, -filling your hearts with an insatiable desire of doing good, -comforting the sorrowful, feeding the hungry, healing the -sick, and preaching the good news of Christ; and covet -no man’s wealth, nor slaves, nor apparel; but covet ye -every occasion of well-doing. Thus shall ye make yourselves -ready for the day of the Lord when, the number -of the elect having been at last completed, the Lord your -Saviour shall come again from heaven in great glory, and -ye shall reign with him in joy unspeakable.</p> - -<p>“The Grace of the Lord Jesus Christ and the Love of -God and the Fellowship of the Holy Spirit be with you -now and always. Go in peace.”</p> -<hr class="chap" /> -<p><span class="pagenum" id="Page_305">305</span></p> - - - -<div class="chapter"> -<h2 id="NOTES">NOTES.</h2> -</div> - -<p>Many of the dialogues and some of the descriptions in the preceding -pages, are borrowed from ancient authors; who however wrote -in most cases after the times of Onesimus. For example, whereas -Onesimus lived at Colossæ about 60 <span class="smcap">A. D.</span>; Epictetus probably flourished -a generation later; Maximus of Tyre, the defender of Polytheism -from the social side, who is represented above by the fictitious Nicostratus, -wrote under the Antonines; Ælius Aristides, the eulogist of -Asclepius, who is represented above by Oneirocritus, was born about -117 <span class="smcap">A. D.</span>; Apuleius from whom is borrowed (pp. 17, 18) the description -of the ergastulum, and also (p. 181) the description of the dancers -of Cybele, wrote in the second century after Christ; Celsus, the -sceptic, who is represented (pp. 123-8) by the sceptical Artemidorus, -wrote at the beginning of the second century; and lastly Justin Martyr -and Irenæus, from whom are mainly borrowed the discourse of -Lucius of Cyrene, wrote severally about 150 <span class="smcap">A. D.</span> and 170 <span class="smcap">A. D.</span></p> - -<p>“A confession of anachronism then?” Yes: anachronism. But if -only such sayings have been selected from these authors as express -thoughts that were, at least in their germs, contemporaneous with -Onesimus, then the life of St. Paul’s convert is really better illustrated -by this systematic anachronism than by the most felicitously invented -dialogue of modern scholars. Artemidorus, Nicostratus, Philemon and -Oneirocritus represent thoughts that must have been in the air throughout -Asia as early as 60 <span class="smcap">A. D.</span>, though they did not find expression in -extant books till some time later. So also of Justin and Irenæus; it -may safely be asserted that the tendency to see in each of the acts of -Jesus the exact fulfilment of some prophecy, and in each prophecy the -prediction of some act of Jesus—the next step being to believe, and -then to assert, that that act must consequently have occurred—permeated -the early Christian church at least as early as the date of the -composition of the Introduction to St. Matthew’s Gospel, and long -before it found expression in the pages of Justin and Irenæus.</p> - -<p><span class="pagenum" id="Page_306">306</span></p> - -<p>In the following notes on special passages, it has not been thought -necessary to give a separate reference for every quotation, but only in -those cases where the words of some ancient author seemed in danger -of being supposed to be modern.</p> - - -<div class="center"> -<table border="0" cellpadding="4" cellspacing="0" summary=""> -<tr> - <td class="tdrt">Book.</td> - <td class="tdrt">Sect.</td> -</tr> -<tr> - <td class="tdrt">i.</td> - <td class="tdrt"><a href="#i_6">6.</a></td> - <td class="tdh">This description of the slaves in the ergastulum is from - Apuleius.</td> -</tr> -<tr> - <td class="tdrt">i.</td> - <td class="tdrt"><a href="#i_7">7</a>.</td> - <td class="tdh">“The cross has been the tomb,” etc., a quotation from - Plautus.</td> -</tr> -<tr> - <td class="tdrt">ii.</td> - <td class="tdrt"><a href="#ii_2">2</a>.</td> - <td class="tdh">Epictetus was probably a child at this time.</td> -</tr> -<tr> - <td class="tdrt">ii.</td> - <td class="tdrt"><a href="#ii_2">2</a>.</td> - <td class="tdh">The remarks of Nicostratus and Heracleas are taken from - Maximus of Tyre.</td> -</tr> -<tr> - <td class="tdrt">ii.</td> - <td class="tdrt"><a href="#ii_2">2</a>.</td> - <td class="tdh">The remark of Heracleas on the ancient transformations is - taken from Pausanias.</td> -</tr> -<tr> - <td class="tdrt">ii.</td> - <td class="tdrt"><a href="#ii_3">3</a>.</td> - <td class="tdh">The whole of this description of a festival is from Maximus - of Tyre.</td> -</tr> -<tr> - <td class="tdrt">ii.</td> - <td class="tdrt"><a href="#ii_4">4</a>.</td> - <td class="tdh">For the story of the fighting-cock and the rest, see Friedländer’s - work on the <cite>Religion of the Ancients</cite> (French translation), vol. iv., 180.</td> -</tr> -<tr> - <td class="tdrt">ii.</td> - <td class="tdrt"><a href="#ii_4">4</a>.</td> - <td class="tdh">Oneirocritus, describing his sickness and the favors of - Asclepius, here repeats the sentiments of P. Ælius - Aristides, about 117 <span class="smcap">A. D.</span> (see Friedlander, <cite>ib.</cite>, 181-4).</td> -</tr> -<tr> - <td class="tdrt">ii.</td> - <td class="tdrt"><a href="#ii_4">4</a>.</td> - <td class="tdh">Pliny esteemed it right to build temples, etc., of gods in - whom he disbelieved.</td> -</tr> -<tr> - <td class="tdrt">ii.</td> - <td class="tdrt"><a href="#ii_6">6</a>.</td> - <td class="tdh">The account of the descent into the cave of Trophonius is - borrowed from Pausanias, who himself went down.</td> -</tr> -<tr> - <td class="tdrt">ii.</td> - <td class="tdrt"><a href="#ii_6">6</a>.</td> - <td class="tdh">“I could not restrain myself from laughing:” this detail - is borrowed from Pausanias.</td> -</tr> -<tr> - <td class="tdrt">ii.</td> - <td class="tdrt"><a href="#ii_7">7</a>.</td> - <td class="tdh">The whole travesty of Socrates is taken from Lucian’s - <cite>Halcyon</cite>.</td> -</tr> -<tr> - <td class="tdrt">ii.</td> - <td class="tdrt"><a href="#ii_7">7</a>.</td> - <td class="tdh">“Sobriety and incredulity,” etc: see note on iii. 3.</td> -</tr> -<tr> - <td class="tdrt">iii.</td> - <td class="tdrt"><a href="#iii_3">3</a>.</td> - <td class="tdh">Philip is reported to have raised a dead man (Euseb. - <cite>H. E.</cite>, iii. 39): but the account given in the text is borrowed - from the account of the revivification of the Archbishop - of Bordeaux, written out for the Author by - one who heard it from the Archbishop himself.</td> -</tr> -<tr> - <td class="tdrt">iii.</td> - <td class="tdrt"><a href="#iii_3">3</a>.</td> - <td class="tdh">“Sober incredulity,” etc: a translation of the proverb, - Νᾶφε καὶ μὲνασ’ ἀπιστεῖν νεῦρα ταῦτα τῶν φρενῶν. - <span class="pagenum" id="Page_307">307</span></td> -</tr> -<tr> - <td class="tdrt">iii.</td> - <td class="tdrt"><a href="#iii_7">7</a>.</td> - <td class="tdh">“With whom I do not agree; neither would I,” etc.: this - statement about the diversity of opinions concerning - the nature of Christ, is a quotation from Justin, - <cite>Dial.</cite>, 48.</td> -</tr> -<tr> - <td class="tdrt">iii.</td> - <td class="tdrt"><a href="#iii_8">8</a>.</td> - <td class="tdh">The “Tradition” here mentioned by Onesimus in the beginning - of this section, is the matter common to the first three Gospels. - It may be roughly represented by the - Gospel of St. Mark, excluding the verses after Mark xvi. - 8, which are recognized by all scholars to be an - interpolation. For fuller information on the nature - of this “Tradition” the reader may consult the article - on Gospels in the new edition of the <cite>Encyclopædia - Britannica</cite>.</td> -</tr> -<tr> - <td class="tdrt">iv.</td> - <td class="tdrt"><a href="#iv_1">1</a>.</td> - <td class="tdh">The description of the voyage is from Lucian. - iv. 2. Almost the whole of this letter is borrowed from Celsus as - represented in Origen’s treatise against him.</td> -</tr> -<tr> - <td class="tdrt">iv.</td> - <td class="tdrt"><a href="#iv_6">6-9</a>.</td> - <td class="tdh">The sayings here put into the mouth of Epictetus are, - almost without exception, extracted from his works.</td> -</tr> -<tr> - <td class="tdrt">iv.</td> - <td class="tdrt"><a href="#iv_10">10</a>.</td> - <td class="tdh">The parable of the ant-hill is from Lucian. - iv. 10. “If you are resolved to deal in such wares,” etc. - This passage is borrowed from Lucian’s <cite>Auction of the Gods</cite>.</td> -</tr> -<tr> - <td class="tdrt">iv.</td> - <td class="tdrt"><a href="#iv_10">10</a>.</td> - <td class="tdh">“Though my body dwelleth,” etc., “Enjoy the present,” - etc.; these two inscriptions are still extant on the same - tomb of husband and wife. See a paper by Mr. Newton - in the <cite>Nineteenth Century</cite>, August, 1878.</td> -</tr> -<tr> - <td class="tdrt">iv.</td> - <td class="tdrt"><a href="#iv_10">10</a>.</td> - <td class="tdh">“Sleep soundly stretched at ease:” this is the advice of - Teiresias in Lucian, 484-5. v. 1. - This description of the dancing of the women of the priest - of Cybele is from Apuleius.</td> -</tr> -<tr> - <td class="tdrt">v.</td> - <td class="tdrt"><a href="#v_4">4</a>.</td> - <td class="tdh">“Heraclitus, the crying philosopher:” this is borrowed - from Lucian.</td> -</tr> -<tr> - <td class="tdrt">vi.</td> - <td class="tdrt"><a href="#vi_2">2</a>.</td> - <td class="tdh">“Whether the true God had nails, and hair, and teeth, and - the like.” Such are the difficulties suggested by the - Manicheans to Augustine, <cite>Confessions</cite>, iii. 7.</td> -</tr> -<tr> - <td class="tdrt">viii.</td> - <td class="tdrt"><a href="#viii_3">3</a>.</td> - <td class="tdh">The description of the High-priest is from <cite>Ecclesiasticus</cite>, 50. - <span class="pagenum" id="Page_308">308</span></td> -</tr> -<tr> - <td class="tdrt">viii.</td> - <td class="tdrt"><a href="#viii_3">3</a>.</td> - <td class="tdh">The description of the miseries of Jerusalem is from 2 Esdras, iii. 28.</td> -</tr> -<tr> - <td class="tdrt">viii.</td> - <td class="tdrt"><a href="#viii_3">3</a>.</td> - <td class="tdh">“The hand which now had power:” this quotation is from - 2 Esdras, v. 3. “The spoils should be carried back - to the cities of the East:” this is from the <cite>Fourth - Sibylline Book</cite>.</td> -</tr> -<tr> - <td class="tdrt">viii.</td> - <td class="tdrt"><a href="#viii_10">10</a>.</td> - <td class="tdh">The whole of this narrative is borrowed from the account - of the <cite>Martyrdom of St. Perpetua</cite>.</td> -</tr> -</table></div> - - -<h3>THE DISCOURSE OF LUCIUS OF CYRENE.</h3> - - -<div class="center"> -<table border="0" cellpadding="4" cellspacing="0" summary=""> -<tr> - <td align="right">Page.</td> -</tr> -<tr> - <td class="tdrt"><a href="#Page_296">296</a>.</td><td class="tdh">For the importance attached to prophecy, see Irenæus (<cite>Against -Heresies</cite>, ii. 4): “If, however, they maintain that the Lord -performed such works simply in appearance, we shall refer -them to the prophetical writings, and prove from these both -that all things were thus predicted regarding Him, and did -take place undoubtedly.” Justin Martyr also takes the -same view, I. <cite>Apol.</cite>, 30.</td> -</tr> -<tr> - <td class="tdrt"><a href="#Page_296">296</a>.</td><td class="tdh">“Who shall declare his generation?” This passage is similarly -applied by Justin Martyr, <cite>Dialogue</cite>, 63.</td> -</tr> -<tr> - <td class="tdrt"><a href="#Page_298">298</a>.</td><td class="tdh">“<i>He shall take away</i>,” etc. So Justin (<i>Dial.</i>, 77), “But now the -prophecy has stated it with this addition: ‘Before the -child knows how to call father or mother, he shall take the -power of Damascus and spoils of Samaria.’ And you -cannot prove that such a thing ever happened to any -one among the Jews. But we are able to prove that it -happened in the case of Christ.” And he then proceeds to -interpret Damascus as referring to the Magi, and Assyria -to Herod, as in the text.</td> -</tr> -<tr> - <td class="tdrt"><a href="#Page_299">299</a>.</td><td class="tdh">“Behold a Man, the East is his name,” Zech. vi. 12, according -to the Septuagint quoted by Justin, <cite>Dial.</cite>, 106.</td> -</tr> -<tr> - <td class="tdrt"><a href="#Page_300">300</a>.</td><td class="tdh">“He shall dwell in a cave,” etc.: quoted by Justin Martyr from -the Septuagint version of Isaiah xxxiii. 16 (<cite>Dial.</cite>, 70).</td> -</tr> -<tr> - <td class="tdrt"><a href="#Page_302">302</a>.</td><td class="tdh">“The Lord God remembered his dead people of Israel,” etc. -This passage is quoted by Justin Martyr (<cite>Dial.</cite>, 72), who -accuses the Jews of cancelling this and other passages of -the Scriptures. It is also quoted by Irenæus (<cite>Against -Heresies</cite>, iii. 20) as from Isaiah, and (<cite>ib.</cite> iv. 22) as from -Jeremiah. But it is not found in our Scriptures.</td> -</tr> -</table></div> -<hr class="chap" /> - -<p><span class="pagenum" id="Page_309">309</span></p> - - - - -<div class="bb"> -<p class="center"><i>Messrs. Roberts Brothers’ Publications.</i></p> -</div> - -<p class="center"><span class="xl">PHILOCHRISTUS</span>:</p> - -<p class="center">MEMOIRS OF A DISCIPLE OF THE LORD.</p> - -<p class="center">Second and Cheaper Edition. Price $1.50.</p> -<hr /> -<div class="small"> -<p class="center"><cite>From Harper’s Magazine.</cite></p> - -<p>“Philochristus” is a very unique book, both in its literary and its theological -aspects. It purports to be the memoirs of a disciple of Jesus Christ, written -ten years after the destruction of Jerusalem.... Artistically, the book is nearly -faultless. In form a romance, it has not the faults which have rendered the Gospel -romances such wretched works of art. It is characterized by simplicity in -expression and by an air of historic genuineness.... Theologically, it is characteristic -of the era. It belongs to no recognized school of theology. The -critics do not know what to make of it. In this respect, it reminds one of “Ecce -Homo.” It is not Orthodox, ... yet he throughout recognizes Christ as in -a true sense the manifestation of God in the flesh.... Those who are inclined -to dread any presentation of the life and character of Christ which does not -openly and clearly recognize the old philosophy respecting him will look on -this book with suspicion, if not with aversion. Those who are ready to welcome -fresh studies into this character will find a peculiar charm in this singular volume.</p> - - -<p class="center"><cite>From the Contemporary Review.</cite></p> - -<p>The winning beauty of this book, and the fascinating power with which the -subject of it appears to all English minds, will secure for it many readers. It is a -work which ranks rather with “Ecce Homo” than with Canon Farrar’s “Life -of Christ.” It is associated, indeed, with the former book by the dedication: -“To the author of ‘Ecce Homo,’ not more in admiration of his writings than in -gratitude for the suggestive influence of a long and intimate friendship.”</p> - - -<p class="center"><cite>From the Christian Register.</cite></p> - -<p>Since “Ecce Homo,” no religious book has appeared which can be compared -with “Philochristus” for its power to nourish and deepen the interest felt by -multitudes in the life and spirit of Jesus of Nazareth.</p> -</div> - - -<hr class="chap" /> - -<p><span class="pagenum" id="Page_310">310</span></p> - - -<p class="center"><span class="smcap xl">The Bible for Learners.</span></p> -<div class="small"> -<p class="center">By Dr. <span class="smcap">H. Oort</span>, of Leyden, and Dr. <span class="smcap">I. Hooykaas</span>,<br /> -Pastor at Rotterdam.</p> - -<p class="center"><i>Translated from the Dutch by Rev. P.H. Wicksteed, of London.</i></p> - -<p class="center"> -<span class="smcap">The Old Testament.</span> 2 vols. 12mo. Price $4.00.<br /> -<span class="smcap">The New Testament.</span> 1 vol. 12mo. Price $2.00.<br /> -</p> - - -<p>“This work emanates from the Dutch school of theologians. -Nowhere in Europe,” said the lamented J. J. Tayler, “has theological -science assumed a bolder or more decisive tone [than in -Holland]; though always within the limits of profound reverence, -and an unenfeebled attachment to the divine essence of the gospel.... -We know of no work done here which gives such evidence -of solid scholarship joined to a deep and strong religious -spirit. The ‘Bible for Young People’ should be the means to -very many, both old and young, of a more satisfying idea of what -Israel really was and did among the nations.”</p> -</div> -<hr /> - -<p><i>Sold by all Booksellers. Mailed, postpaid, by the Publishers</i>,</p> - -<p class="right"> -ROBERTS BROTHERS, <span class="smcap">Boston</span>.<br /> -</p> - - -<hr class="tb" /> -<div class="transnote"> -<p>Transcriber’s Notes</p> - -<p>Obvious typographical errors have been silently corrected. -Variations in hyphenation and all other spelling and punctuation -remains unchanged.</p> - -<p>The typography of the headings has been standardised on all upper -case rather than the occasional small caps.</p> - -<p>In Book 7, section § 6. the sentence “So great was my terror that -my first resolve was to depart at once to Rome.” has been corrected to -...from Rome.</p> -</div> - - - - - - - - -<pre> - - - - - -End of the Project Gutenberg EBook of Onesimus, by Edwin Abbott Abbott - -*** END OF THIS PROJECT GUTENBERG EBOOK ONESIMUS *** - -***** This file should be named 54223-h.htm or 54223-h.zip ***** -This and all associated files of various formats will be found in: - http://www.gutenberg.org/5/4/2/2/54223/ - -Produced by Charlene Taylor, Les Galloway and the Online -Distributed Proofreading Team at http://www.pgdp.net (This -file was produced from images generously made available -by The Internet Archive) - - -Updated editions will replace the previous one--the old editions -will be renamed. - -Creating the works from public domain print editions means that no -one owns a United States copyright in these works, so the Foundation -(and you!) can copy and distribute it in the United States without -permission and without paying copyright royalties. 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