Victor Serenus

Although Leander was now outwardly respectable,—as the term went in Tarsus,—there was a growing distance between the two friends which was plain to both. Marcius permitted the continuance of some intimacy because of former friendship, and also that his influence might be helpful to the volatile Greek.

Vivian gave his unqualified assent to the question of Marcius, and added,—

“O my lord! my good friend Serenus hath much wisdom concerning the philosophy of life, present and future, and hath taught me to my great profit.”

Marcius cast an inquiring but rather incredulous look upon the young Hebrew, and observed,—

“I am glad that thou art a philosopher! I have many questionings which disquiet me. Peradventure we may reason together with profit. Pardon my inquiry, art thou a Greek?”

The question was natural, as Serenus showed but little of the distinctive Hebrew physiognomy, and especially as philosophical inquiry and speculation were more common among the Greeks than any other nation. However, his fair and almost youthful appearance had little in common with the usual characteristics of a typical sage.

“I am a Hebrew, though a native of Alexandria,” replied Serenus modestly.

Marcius showed a little surprise; for his contact with the Hebrews of Tarsus had made them seem abhorrent and bigoted, and the supposition that an Israelite could be different was new. His sly, sarcastic look of unbelief expressed as plainly as words could have uttered,—

“A philosophical Hebrew! A curiosity indeed!”

But quickly suppressing any appearance of disrespect, and noting the noble and manly bearing of Serenus, he politely continued,—

“Pardon me! I have in no wise much knowledge of your people, but have had the feeling that their philosophy, and religion also, consisted of a foolish round of ceremonialism, and that their devotion is paid to one poor and exclusive tribal deity. And have they not an exceeding contempt for all other religions and peoples?”

With dignified calmness Serenus replied,—

“Thou judgest not unrighteously, my lord Marcius. I would that it were altogether different.”

Marcius was pleased with the serene manliness of Serenus, and turning to Vivian remarked,—

“Of all Hebrews, thy friend is the only one whom I have ever known in whose eyes everything peculiar to his own people did not seem wholly righteous.”

“Though born a Hebrew, I am persuaded that he discerneth the inner goodness of all men,” replied Vivian.

“If he showeth that kind of a spirit, I shall be glad to listen, even if I do not believe his teaching! Where, O Serenus! hath thy doctrines been taught, and in what school hast thou found thy philosophy?”

“In my early youth I was a pupil of Philo of Alexandria, and afterwards sat at the feet of the Rabban Gamaliel at Jerusalem. But with all due honor to them, more hath come to me that pertaineth not to the schools.”

“From whence, then, is thy learning?”

“In worldly wisdom, science, and the Jewish law, I am beholden to their teaching; but there remaineth a higher knowledge, the inner working of which they but feebly discern. It hath to do with the life of man, now and hereafter, and the cultivation of his spiritual forces.”

“I feel a concern touching these things, and would fain know more of life and destiny. Peradventure some profit may come to me through thy wisdom.”

“I trow thou art not fully content with the teaching of the sages! Doubtless thou art well versed in the philosophies of Pythagoras, Socrates, Plato, and Epicurus?”

“I boast not myself of a deep understanding of their doctrines; but at seasons when my sports have become wearisome, I have felt some inner craving which I have sought to satisfy with their wisdom. But I confess to thee that they have not fully ministered to my need.”

“Wherein lieth thy discontent, O my lord Marcius?”

“In my earlier years I counted myself an Epicurean; but it hath become manifest that the doctrine of Epicurus hath lost its purity in the lives and doings of its professed disciples. But I am persuaded that it hath error from the beginning. Aforetime an experience in the adytum of the Temple at Tarsus showed me that death doth not end all, as hath been taught. Since then I have earnestly desired the full truth.”

“Thou speakest wisely. The Epicurean philosophy contained some measure of truth, but the disbelief of life after the grave is a deadly error.”

“Of that I am truly convinced. But what dost thou think of pleasure? Epicurus taught that it was the chief end of life, but that it could only be attained through a rational and prudent wisdom.”

“In other words, that excesses defeated the very thing sought!”

“Yea, verily; but his followers have put this out of mind.”

“Pleasure that cometh from righteousness is well, but that which seemeth to come from slavery to the lower self, in due time bringeth forth a harvest of self-destruction!”

“I have had manifold witness of what thou sayest.”

“But there is a pleasure that endureth which cometh from conformity to the higher law. Behold the spirit of that law may be summed up in love to all men.”

Leander took no interest in the converse, and pleading some excuse, retired to the cabin below, where he could read poetry or recite tragedy in his own dramatic manner undisturbed. But Marcius, having an innate fondness for philosophical and metaphysical speculations, was greatly interested.

Amabel withdrew for rest to an apartment which had been specially assigned to her; and as the Nereid sped on towards Tarsus, Marcius, Vivian, and Serenus continued their familiar conversation.

“What thinkest thou, O Serenus! of the seeming voice which turned me from the Cydnus to the sea? As it hath come to pass, had I not heeded it, every soul on the Salapiæ would have gone down with her. Was it a whisper of one of the gods?”

“The answer to thy question hath within it that which to all peoples and religions is a great mystery. But the strangeness hath only been in their perception. Peradventure it may seem an offence unto thy religion if I speak freely unto thee.”

“Nay, I am pleased to listen; for I perceive that thou hast regard to the truth, as thou believest, without prejudice.”

“I also perceive that thou, Lord Marcius, art a Roman of honor and fairness of judgment. But to thy question. Be not surprised when I assure thee that there is but one God, and not gods many!”

Marcius was momentarily impatient. There was a sternness in his large black eyes which boded controversy and disagreement. But bethinking himself of the respect due his guest, and of his own earnest request for an answer, he quietly observed,—

“Pardon me; but I was minded from Vivian’s testimony concerning thy broad philosophy, that thou didst no longer devote thyself to the leanness of the single tribal god of thy people. Behold how much more free and abundant is homage to all the gods!”

“Thou sayest well that the Hebrew ideal of God is narrow, mean, and selfish! He is not great enough to regard any but themselves! With all their sincerity, they worship a false god. But the gods of the Greeks and Romans are also false. They have the same passions, weaknesses, and changeableness that belong to men; they are but magnified images of their worshippers!”

Marcius was so struck by the truth of the statement that he uttered no protest, and Serenus continued,—

“The one true God is supreme over all. Through his perfect economy he ordereth all nations and tribes, yea, and everything seen and unseen. He loveth all, for he is Love. He is the eternal and omnipresent Spirit, who hath no local habitation, for he filleth all space. In him we have our breath and life, for he is the source of all being. We, being his children, and made in his image, are spirits, as he is Spirit, even while wearing fleshly garments.”

Marcius was silent, and listened with rapt attention.

“The Father of all things hath everything orderly in his dealings with the world and the children of men. He hath from the beginning ordained powers and laws which are unchangeably perfect in their operation; and man, by acquainting himself with their methods and beneficent regularity, may command their ministry. Through an understanding of them he may even grow to be Godlike. Behold, man reckoneth himself to be a creature of the dust and of short duration; and by an inner law which he knoweth not of he hath completely filled the measure of his thought. It is an unchangeable, divine behest, that man grows into the likeness of what he believes he is. Behold, the Greeks and Romans desire good in their worship, but in their craving to discern God,—the Unseen,—they have, in low degree, personified his laws and forces to their hurt. Hence many gods of many names! They have mistakenly tried to bring God down to their level, instead of lifting their thought towards him—the Perfect and Unchangeable. This is because their minds are fixed wholly upon the things that are seen, and therefore they count their bodies to be themselves.”

Marcius was visibly moved.

“Thou hast faithfully drawn my likeness. I had always believed that the body, or rather the head, which is a part of it, did the thinking, until the vision of Alethea. Then I perceived that thinking was possible without a seen body. I was beholden to believe what I saw, but knew not how it could be.”

“Of a verity, it is the real self that thinks and knows; the body being only its instrument of manifestation. Can a harp play of itself, without a harper?”

“Thine interpretation is good! And now, as thou hast set forth the gods of the Greeks and Romans, tell me more fully of the God of the Hebrews. Surely they worship not such an one as thou hast commended?”

“The Hebrew is right in his belief of One; but his small and selfish ideal concerning him hath brought forth the natural fruit of uncharitableness, pride, and hollow ceremony. But I unlovingly condemn neither Roman, Greek, nor Jew. Things that are imperfect satisfy not, and therefore finally work out that which is higher. Because men believe their inner nature to be of the seen instead of spiritual, they become carnal in the dim light of such a standpoint, which is fixed among outward and deceptive appearances. The knowledge of their inner being, and that they are the offspring of, and one with, the Spirit, which is All in All, is not theirs, because they look downward. But all the children of men are slowly feeling their way towards God; and through the teaching of manifold tribulations will finally behold the Father’s goodness, which will draw all to him. Could they be persuaded that they are spirits now, no longer mistaking their bodies for themselves, like the lilies, they would grow naturally towards beauty and perfection. Love would drive out hatred, and inner spiritual harmony replace the prevailing lower consciousness.”

“By Pallas,—pardon the force of habit,—thy philosophy is both reasonable and well-pleasing! Behold, while it is new to mine ears, something within—peradventure the voice of the morning—seems almost to testify to its truth. But thou hast not yet interpreted the utterance which led me to turn from the Cydnus to the sea. It seemeth marvellous that, while it guided me, I felt that I freely chose the cruise.”

“That which I have spoken may help in the understanding of the voice. The mind of man is so subtly wrought that it hath many hidden forces which commonly remain latent, and of the usefulness of which men are ignorant. We may be likened to children with playthings in their hands, in which are wrapped up signs and wonders. The dominion of soul or mind extendeth to the ends of the earth, and is in no wise limited to the bodily members. The Universal Spirit, though not regarded in man’s thoughts, often speaketh to his inner nature. Like uttereth itself to like, and spirit to spirit. Of a verity, it never ceaseth its whisperings to every inner ear that is open. But few there be that listen. Peradventure in some way thou art being prepared to be a listener. I am persuaded, therefore, that this day, before the third hour, thou didst have a touch, in thine inmost soul, of the peril of the Salapiæ, and a prompting of thy free will to come to her relief. That which seemeth a mystery may be childlike and plain when its orderly working is made known. Thou mightest also have been moved—like as by a flash—by the outgoing of our own thought, which is a divine operation put into our own hands for ministry and service to one another.”

“Then thou dost not count the voice as marvellous?”

“Peradventure a miracle to thee, because it seemeth strange in thine eyes; but no more wonderful in itself than that the goodly Nereid is wafted along by the air of heaven.”

The theologies of all the ages have uniformly held in disregard that which has been termed “naturalism.” But it seems pertinent to inquire where its boundary lines can be drawn, and, in fact, if it does not include everything, both material and spiritual. If these terms were employed simply to designate an orderly lower and higher in the established economy, as they sometimes are, their usefulness would be obvious. But they have been set in antithesis, one seeming to imply the divine and orderly course of all sequence, and the other that economy broken into or superseded. Can the perfect and unchangeable God contradict himself? Is the spiritual realm less amenable to uniform method in the relation of cause and effect than its external and material counterpart?

Just in proportion that the normality of the summits of moral and spiritual attainment is presented, they are made attractive to the human mind and consciousness. In the very nature of things, “supernaturalism,” which savors of the unnatural and abnormal, fails to commend itself to the highest reason. In some degree it is repellent. As human ignorance, superstition, and irrational assumption are left behind, the hearts of men go out after an orderly Deity. They turn towards him as naturally as flowers open themselves to the sun. The book of nature contains a symmetrical revelation of God, and there is nothing common nor unclean. There is no “secular,” for all is sacred. Everything has been consecrated without the intervention of the puny rites of man.

A lawful chain of sequences is as surely found in the soul as in chemistry or physics. When the orderly beauty of individual spiritual unfoldment is seen by man, be he high or low, ignorant or learned, bond or free, black or white, Roman or Greek, pagan or Christian, his heart throbs, and his desire warms towards the upward path which opens before him.

The announcement came up from below that refreshments were served, and Marcius gracefully escorted his guests to the faultless repast. In the beauty of every detail, the triclinium of the house of a Roman senator could hardly have excelled the private dining-apartment of the Nereid. With artistic gracefulness flowers and perfumes were mingled with dainty viands. The highly polished floor, which was tinted with minium, exhaled a delicate, rose-like odor. Four serving-boys, in white robes of bissus, entered while the guests were standing, and placed upon each corner of the table a small tutelary statue, or Lar, and after all were reclining, reverently raised an amphora of wine above their heads, exclaiming in concert, “May the gods favor us!” Marcius seemed unconscious of any ostentation, nothing being unusual. His guests were quite at ease. Choice old Falernian and other wines were offered, but declined, and with the true instinct of a host, Marcius partook very sparingly of them himself.

The conversation turned upon the recent storm, the experiences of the Salapiæ, Tarsian life, the latest news from Rome, and other current topics.

When the meal was ended they again ascended to the upper deck. With every stitch of canvas drawing the fresh breeze, and every spar bending gracefully with the pressure, the Nereid skimmed rapidly over the waves, and erelong the separate towers and roofs of Tarsus began to resolve themselves out of the broadening gray-and-white mass. The white sails of the ships of many nations also dotted the harbor in the distance.

As soon as the little group were again seated, Marcius expressed his desire to know yet more fully of the opinions and doctrines of Serenus.

“Thy philosophy seemeth so reasonable and pleasing that I would fain listen to thee further. The worship of Jupiter, Hercules, and all the gods of Rome and Tarsus hath not given me full satisfaction, and their former purity hath become degenerated. But I would have none of the Hebrew austerity and stiff ceremonialism. I have beheld their gall-and-wormwood faces in Tarsus, and their sackcloth and ashes, self-conceit and ugly circumcision, disgust me. But thou art no Hebrew! If thou wert born to them, thou art not of them, for thou beholdest good in all men.”

“I perceive that of a verity thou dost desire the truth,” replied Serenus. “Whosoever seeketh it for its own sake will come more and more into its light, and wax strong in its strength. Nothing less can break the shackles of superstition and bigotry, whether of Hebrew, Greek, or Roman fashioning, and set men free. Only he who seeth some good—yea, some Godlikeness—in all hath his eyes open to behold the oneness and allness of Truth, which includeth concord and love, and which is yet to be the great religion of the children of men. The self-sufficient and vain-glorious devotees of the many cults and theologies each believe themselves alone to be righteous; for their outward gaze is fastened upon the most evil and unreal aspects of all systems besides their own.”

“Thinkest thou that I have misjudged the Hebrew? Behold I have seen those things of which I have spoken in the very streets of Tarsus.”

“I doubt not the outward appearances which thou hast witnessed; but even in those hollow and ostentatious ceremonials there may be an inner good intent. All men are blindly feeling after God,—the chief Good; but they often lose themselves in the by-paths of external authority and unreasoning belief. Men have the utterance of the Spirit of Truth in their inmost being, but they fail to interpret its drawing, because they are listening to a confused chorus of voices outside. Behold the divine law, or the perfect guide, for the thought and conduct of men hath not been fully set forth by seers and philosophers, inscribed in creeds or voiced by oracles, neither hath the Israelitish Decalogue, which was engraven upon tables of stone, entirely contained it. But in man’s being, or real nature, it is written in living characters,—letters of fire.”

“Then if one be wayward and disobedient, he offendeth not so much external codes, as the laws and principles of his own constitution.”

“Thou couldst not have declared the truth more perfectly! There is a divine image, or Son of God, in man. He may be known as the Anointed One, or Christ, within. But commonly he remaineth unmanifested.”

“By Hercules!—pass over the custom,—that seemeth to be a hard saying. Sayest thou that the ignorant, the base, and all men have this Anointed One, the Son, hidden within the depths of their being?”

“Yea; it is the very corner-stone of their nature, though they know it not. They think and feel that all men—themselves included—are corrupt in their being, because the troubled waves upon the surface of their every-day consciousness are evil and rebellious. Therefore they yield themselves to the dominion of appearances, and become slaves to the seen, and to those things which their own thoughts have created, and their own sensuous faculties upreared.”

“O wise young Hebrew!—nay, more than Hebrew! thy philosophy, as thou settest it forth, carrieth conviction, and seemeth worthy of confidence. It satisfieth my questionings far more perfectly than anything I have found in Greek or Roman lore. But I fain would know if any one among all the sons of men hath fully brought the Son, the Anointed One—or Christ, as thou hast called him—into real and perfect outward manifestation? Behold is not this the great need in order that men may have their inmost quality made visible? Thinkest thou that such an Inner made Outer will ever appear among the children of men?”

“He hath appeared already!”

The intense interest which had made Marcius almost oblivious to their rapid progress seemed to reach a climax. His strong, dark features lighted up with an unwonted curiosity; but at that moment there was a commotion around them, for they had arrived at the landing where they were to disembark.

“Behold thy converse hath touched my very heart, and I pray thee that I may hear further of this matter. Do thou and thy wife purpose to abide in Tarsus?”

“Peradventure for a season, though we have set our faces towards Rome.”

“I bid you welcome to my palace. Mine is thine. Pray abide under my roof during your sojourn.”

“Thou dost honor us with great kindness; but we are wonted to little pomp, and thy hospitality seemeth too generous.”

“Thou dost deserve honor for thy great goodness and learning; but if thou dost so desire, thy abiding-place shall, withal, be humble, and thou shalt be free from obligation.”

Serenus accepted the hearty invitation, and with Amabel prepared to leave the Nereid and become guests of Marcius. Vivian also was warmly welcomed to the special friendship of the Vice Legate, and was assured of the pleasure which his visits to the palace would afford.

By the order of Marcius the rescued sailors of the Salapiæ were to be abundantly ministered unto so long as their necessities remained.

Leander, while outwardly gracious to the new-found friends of Marcius, could hardly conceal his jealousy towards them; for their converse had disquieted him, and his own society and games had been superseded.

The state carriage, or chariot, of Marcius, with three gayly caparisoned horses of choice breed, harnessed abreast, was awaiting him when the Nereid landed; and soon the Vice Legate, with his friends, including Leander, were rolling rapidly over the well-worn flags towards the palace. The luxurious equipage, with the richly adorned charioteer and footmen, the clatter of the hoofs of the noble steeds, and the musical jingle of silver chain traces, drew the attention of every one in the streets while they passed by. As they dashed rapidly through the business quarter, a young woman, seemingly a Jewess, no longer in the early flush of youth, but of remarkable beauty, was just emerging from one of the bazaars, where she had been to make some trifling purchases.

It was Rebecca!

Casting an involuntary glance upwards, the face of Marcius—that face forever carved upon the tablet of memory—was directly before her. A quick shiver shot through her frame, but in the twinkling of an eye her glance took in another face just behind. Barely suppressing the impulse to speak aloud, she exclaimed to herself,—

“My friend of the Holy City! and with that Roman!”

CHAPTER XXVII

A MESSAGE FROM STEPHANOS

Every incident of the journey to the Holy City was fresh and vivid to Saulus, and he felt persuaded that it was no dream. Amoz observed his quick uprising, which astonished him, because but a short time had passed since he had been soothed and quieted after his wonted evening plaint.

The next day Saulus wrote the following letter:—

“Marcheshvan, VIIIth day.

“In a Cave at Horeb,

“Wilderness of Sinai.

“O my dear Cassia!

“Things have befallen me which will seem strange to thee! I have been led by the God which is above all gods, who speaketh to me from the stillness within, into a new and higher way that I knew not. Behold thou wilt have exceeding contempt for me when thou knowest that I have become a follower of the Nazarene, and am filled with great sorrow at my former persecution of his followers. I have deep repentance for my manifold unrighteous deeds, even though I thought to do service to the God of Israel. Through a leading that I would not resist I have journeyed into the wilderness, away from the habitations of men, that I might commune with a Greater than the God known by our nation, and receive inspiration from him. Here I am patiently adding strength to strength, that in the fulness of time I may go forth to proclaim liberty to all who are bound, whether through subjection to the flesh, or under the galling yoke of the ceremonial law. I feel a renewing in my mind, and have an unwonted joy in the freedom and purity of the New Faith. Behold it satisfieth every desire of the heart, and cometh as a healing balm to my former restless hatred and false righteousness. I delight in the true God, for he is over all men,—Abiding Love,—and no longer the jealous leader of one people.