Victor Serenus

“I might persuade you by arguments without end, drawn from your own Scriptures, of the truth of the spiritual faith which I proclaim! I could fill your ears with the warnings, promises, and inspirations of the ancient patriarchs, law-givers, singers, and prophets that have arisen among our own people. I beseech you, therefore, to lay aside every prejudice, and no longer dwell in dead forms and ceremonies. I would that ye be transformed by the renewing of your minds through the power of the Holy Ghost. I beseech you to give heed unto the words I have spoken, and declare unto you that it is for the hope of Israel that I am bound with this chain!”

Instead of bringing peace, the earnest appeal of Saulus increased the dissensions among his auditors.

It was ever thus. Truth, when launched into the midst of error and prejudice, unfailingly stirs them up, and brings their bitter dregs to the surface. There is far more hope of winning an honest sceptic than a self-satisfied bigot. The Gentiles, or heathen, finally proved much more accessible to the New Faith than the Chosen People themselves, although the number of Hebrew Christians somewhat increased.

After a heated discussion, the larger part of the audience withdrew, and a formal separation took place between them and the “Apostle to the Gentiles.”

During the two years that the trial of Saulus, for various reasons, was delayed, he remained in his own hired house, and was permitted much liberty in proclaiming the power of the gospel to all who came to him. He also wrote important letters to the churches of the East. But he was still a prisoner, chained by the arm, both night and day, to a Prætorian. Many of the rough soldiers who guarded him were moulded by his influence, and thoroughly transformed in life and character by the spiritual righteousness which he awakened within them. Even some of the household of Cæsar and a few patricians were touched to the heart by the halo of the divinity which shone out through the personality of the great Apostle.

As fair white lilies sometimes shoot up from the foul black slime at the bottom of a pond so that their fragrance is wafted abroad by the breezes of heaven, so the seed of a spiritual tree was scattered in the great seething morass of corruption on the banks of the Tiber, which would yet spring up and overspread the nations with its branches.

CHAPTER XXXIX

ANTIPODES BROUGHT FACE TO FACE

“Present Saulus of Tarsus for arraignment!”

Immediately after these words fell from the lips of Nero, the notable prisoner was led into the basilica of the imperial palace.

The room, of magnificent grandeur, was of great size and perfect proportion. The pavement, in mosaic designs of wonderful pattern and finish, was a masterpiece of skill, in which serpentine, onyx, and porphyry were artistically blended. A long row of lofty white marble columns, containing zones of blended pale green, stretched down the length of the hall on either side, and the walls were inlaid with giallo antico, lapis lazuli, and other fine marbles of variegated shades, which came from the mountains near Pisa. The broad cornices of alabaster were covered with a wealth of mythological figures carved in strange and grotesque design. The arched roof, of imposing height and of a deep blue shade, was so studded with golden points as to represent the evening heavens. The outer spaces beyond the columns were filled with statues in bronze, silver, gold, ivory, alabaster, and marbles, many of which were the fruits of despoliation in various cities of the East. Mingled with the statues were rare flowers in graven or embossed silver vases which stood upon veined tables of citron.

Nero’s gold and ivory chair, in which he half reclined, was at the centre of the apse, which projected from the eastern end of the basilica. Broad, polished steps of porphyry, with a white marble balustrade on each side, led up to the seat of the imperial judge. A little to his right, in a place of special honor, an ivory cabinet, inlaid with mother of pearl, contained his poems, tragedies, and orations, which he counted of priceless value to the world; and near by hung his golden harp, adorned with precious stones, upon which, in the rôle of a “divine artist,” he played to special audiences.

Ranged in a double row below him on either side stood his special guard of Prætorians, whose silver eagles and gilded uniforms gave glitter and pomp to every official sitting, whether important or otherwise. Clustered a short distance behind him stood a group of tall lictors, whose shining axed fasces symbolized a power which none on earth could dispute.

Saulus was placed at a little distance in front of Nero, upon a spot marked by a different color in the pavement, and known as the prisoners’ circle. His chain was upon him, and there was no friend by his side.

To the right and left, on raised seats, and nearly in front of the imperial chair, was the council of Assessors, twenty in number, who were all men of high rank. Among them were the two consuls and the selected representatives of other magistracies of Rome, while the remainder consisted of senators, chosen by lot.

As Saulus took his place, Nero looked down languidly, as if impatient at such an interruption in the work of revising a new tragedy, in which he had great pride. He wore a white tunic and a toga of rare purple, and upon his head a laurel wreath. His eyes were dull and bloodshot, and his low, flat head, square jaw, flabby double chin, and thick neck combined to give him an unmistakable canine cast of countenance. His fat white hands looked waxy from constant bathing and polishing, which was submitted to in order that their suppleness might be improved for harp-playing. Mingled plainly in his face were colossal vanity, cruelty, suffering, and silliness. He was not naturally a fool, but his talent had become strangely abnormal. Though yet young in years, they had been long enough to transform a man into a monster. He blinked as he turned his head from side to side, as if the air were thick with bloody spectres that he could not avoid, and from whom he expected an assault. Disordered in mind and body, he was distracted by physical pains and psychical hallucinations. Guilt had honeycombed him, and in a tragic manner he often told his intimates that he was haunted by all the Furies. But though a profligate and buffoon, he was lord of all the Roman legions, and through them the world was at his feet.

Saulus before Nero!

World-wide contrasts in the same picture!

Blackness and high light in juxtaposition!

Not merely opposite personalities, but two irreconcilable kingdoms—even worlds—confronting each other!

Hatred, love—resistance, non-resistance—vice, virtue—legions, moral ideals—animalism, spirituality! These, rarely in the world’s history so sharply defined between persons, but ever in warfare in human souls!

Nero called upon one of his consuls to read the indictment. It was briefly summed up in three charges.

“First, the prisoner, Saulus, is accused of disturbing the Jews in the free exercise of their worship, which is secured to them by Roman law.

“Second, he is charged with desecrating their Temple.

“Third, it is claimed that he violated the public peace by seditious agitation, as the leader of a factious sect which is treasonable to the authority of Rome.”

Saulus was asked to enter a plea concerning the indictment.

“I stand before the tribunal of Cæsar, and answer not guilty!” said he in a calm but firm voice.

Nero looked down contemptuously upon the prisoner, and took but a sluggish interest in the charges. He showed plainly by his manner that the whole affair was too trivial to be worthy of more than a passing notice. Of the Jewish religion he knew little and cared less. The idea that this poor fanatic, with no armed following, was a menace to the peace of the Empire was preposterous. Nevertheless, he must keep up the forms of justice, and the trial proceeded.

The witnesses who had come from Cæsarea were examined, and the papers in the case, which had been sent by Agrippa, read by the consul. It was plain to every one that the evidence was partial, and even contradictory. After the prosecution had been fully heard, Nero again cast his eyes indifferently upon Saulus.

“Hast thou any one to speak in thy defence?”

“With the consent of Cæsar, I would be heard briefly in my own behalf!” replied Saulus.

While the Apostle could but recoil from the character and personality of his judge, he was the man to respect the dignity which belonged to an exalted office. He began his reply in a manner courteous, calm, and respectful. Years of discipline had softened his native impetuosity, and given him thorough poise and self-command.

“I appear before this supreme tribunal, O Imperator, with assurance that I shall find complete justice at thy hands. As the fountain of government and power in this, the greatest Empire the world hath seen, I am persuaded that thou mayest look with indifference upon the small jealousies of Judean sectarianism. I might confidently rest my case before thee almost wholly upon the discordant and even contradictory testimony of my accusers. I call thee to witness, O Cæsar, that King Agrippa, who hath much knowledge of the religion of our nation, found me guiltless of the charges for which I am called to make answer! Behold the whole matter is but an opinion or interpretation between Jewish sects, concerning which the imperial government hath no concern!

“Regarding the first accusation, I have called in question the liberty of no man concerning the exercise of his religious faith. I went up to Jerusalem to take alms to the poor, and to preach a pure faith, but neither in the Temple, nor in the synagogue, nor the street, did I dispute with any man, nor in any manner disturb the peace! It is indeed true that I belong to the Nazarenes, which the scribes and elders call a heretical sect, but of a truth, we worship the God of our fathers. We accept the things which are written in the law and the prophets when truly interpreted, and peradventure it be allowable to have sects of Pharisees and Sadducees among the Jews, there is nothing more illegal in the existence of the Nazarenes. Behold it is but a question of religious liberty, which Rome, to her honor, guarantees to all her subjects. I have in all this controversy a conscience void of offence toward God and man!”

Nero moved uneasily, but made no interruption.

“The second accusation, alleging the profanation of the Temple, hath no foundation. Behold my visit was only in discharge of sacred duty, and I made no tumult with any man! Such a strange charge hath not been proven, and cometh only from the prejudice of the Sadducees. I have always held honor toward the Temple of our fathers, and in no way profaned its courts or ordinances.

“Concerning the arraignment of stirring up sedition, it is utterly vain and empty! I have honored the Roman law, and taught that the powers that be are ordained of God. I ask that you hold in remembrance that they who have complained against me are all Jews, and that no Roman in all Judea, who is set by the authority of Cæsar, hath said aught for my condemnation.

“I would not weary thee by pointing out the subtlety of the differences between the Jewish sects, for much of it would seem to be foolishness to any Roman; but, O Imperator, I may truly avow that the Nazarenes live a New Faith which hath priceless value for all men! It is a spiritual kingdom which is set up within them, and hath no controversy with the material kingdoms of this world. So long as religious liberty is proclaimed by Rome, the Nazarenes never will be found disloyal!

“But, O Cæsar! I cannot close my appeal without saying that I feel a love in my heart for thee, and would that the most excellent faith of the Nazarenes might light up thy soul!”

A look of strange surprise at the audacity of Saulus passed like a flash over the faces of the spectators, and all eyes were turned toward Nero to see its effect upon him. But the outburst of the Apostle had been so evidently spontaneous and sincere that Cæsar was momentarily touched. His flabby features turned paler and more constrained than was wont, and moisture appeared in his heavy eyes as they were staringly fastened upon his prisoner. Instead of resentment, he seemed fascinated by so strange a human phenomenon.

“I have earnest good-will toward thee, O Imperator, and warmly commend the New Faith for the health of thy soul! I beseech thee to bring forth the works of righteousness, temperance, and mercy! Thy Jewish prisoner wishes thee well, and whatever befall him, he hopeth and prayeth for thy salvation!”

The auditors were yet more astounded, and expected to see Nero fly into a rage at the closing words of Saulus.

The tables were turned, and behold the great Apostle was in the judgment-seat, and Cæsar the prisoner!

But there was only gentleness in the tones of Saulus, and the earnest love of man for his fellow-man shone out so clearly that it could not be mistaken. Such a warm spiritual brightness lighted up his features that the Lion of Rome was both awed and softened.

The trial closed with hasty formality. The Assessors by a large majority voted for acquittal, and Nero confirmed the verdict, and the chains of Saulus were stricken off.

CHAPTER XL

THE VISIBLE FORM LAID ASIDE

“My prison walls cannot controlThe flight, and freedom of the soul.”

Again Saulus was face to face with Nero. Since his first acquittal the Apostle had made long and important missionary journeys, laboring earnestly for the spread of the New Faith. But at length, upon the testimony of informers, he was arrested by the magistrates of Nicopolis, and again sent to Rome for trial before Cæsar.

Great events had taken place in the world’s metropolis since the former trial. A conflagration—probably instigated by Nero—had destroyed nearly half the city, and the Christians were charged with the wholesale incendiarism. Their number was now considerable, and they had become recognized as a peculiar sect, distinct from the Jews, and were popularly counted as grossly superstitious and disloyal. Bitterness and persecution were meted out to them.

Instead of living in his own hired house, as aforetime, Saulus was incarcerated in the dungeon of the Mamertine prison, and his friends were denied the privilege of visiting him. But his indomitable spirit rose above all outward things, and his last letter, written to Timotheus while on the verge of the Unseen, is full of triumph. Pessimism, doubt, and fear had no place in his soul. There was no such thing as defeat.

With perfect confidence in the inherent power of Truth, and its final supremacy, he was aware that its progress was not dependent upon the bodily continuance of himself or any other person.

During his final hours in the seen form he was calm and joyful. Even the sleep of his last night on the rock floor of his dungeon was sweet and refreshing.

The final scene, which took place in the early morning, was secret and sudden. Saulus, with the few who had him in charge, passed out upon the Appian Way, through the gate, which after nineteen hundred years is yet called by his name, by the pyramid of C. Cestius, and on about three miles, to a green and level spot known as Aquæ Salviæ, where they halted.

The face of the martyr already shone with a heavenly light! He had ascended a Mount of Transfiguration, and his inner vision was opened! The realm of physical sensation and suffering was left behind, and now he looks out and up, and behold the whole Invisible is visible! He has already landed upon the Delectable Shore! Here is a new and real Universe!

Hands are clasped with those who had passed before!

A warm unison of love thrills through reunited souls!

Things that seemed lost are found!

Stephanos was by his side, and gave him love and cheer!

What new spiritual activities and delightful ministries of loving service!

How the former missionary journeys shrink by comparison with new opportunities now opening!

What glorious and far-reaching vistas!

How many problems solved and mysteries made clear!

What a golden sunshine of harmony, beauty, and love!

What unending cycles of spiritual progress and activity stand out and wind upward forever!

* * * * * * * * * *

The hallowed place of the translation is now marked by the magnificent church—resplendent with colored marbles of great richness—of San Paolo fuori le Mura.

1

Besides the history contained in the New Testament Scriptures, the grateful obligations of the author are due, in varying degree, to Farrar’s “Life and Work of St. Paul,” his “Darkness and Dawn;” the “Life and Epistles of St. Paul,” by Conybeare and Howson; “Paul the Missionary,” by the Rev. W. M. Taylor, D.D.; “The Ideas of the Apostle Paul,” by Rev. James Freeman Clarke, D.D.; various works by Stanley, Jowett, Arnold, Martineau, Lytton, and Brewer; besides Josephus, Strabo, and other ancient historical authorities.

2

There were only seven of the Rabbis to whom the Jews gave the title of Rabban; and three of these were Gamaliels of this family, who each in turn rose to the high distinction of Nasî, or President of the School.

3

A ten-minute hour-glass.

4

Professor Plumptre supposes the Urim to have been “a clear and colorless stone set in the breastplate of the high priest as a symbol of light, answering to the mystic scarab in the pectoral plate of the ancient Egyptian priests, and that the Thummim was an image corresponding to that worn by the priestly judges of Egypt, as a symbol of truth and purity of motive. By gazing steadfastly on these, he may have been thrown into a mysterious, half-ecstatic state, akin to hypnotism, in which he lost all personal consciousness, and received a spiritual illumination and insight.”

5

It is probable that no race—whatever its religion—ever existed, among which there were not some who craved mystical and psychical developments, and who often carried them to excess. Temperaments of ardent and imaginative quality are swayed with an overpowering desire to delve into the future and unseen. We may well suppose that the Rabban would have disapproved of the excesses of this society had he been aware of them; but what teacher, ancient or modern, was ever able to curb and control, or even to find out, the devices of his youthful students?

It is well known that crystal-gazing and some other mechanical expedients, under certain conditions, produce hypnosis, clairvoyance, visions, trances, and other unusual and abnormal psychical phenomena. In many cases they seem to include truthful hints and foregleams of future events or distant scenes. Like attracts like, and sometimes gives it symbolic embodiment. An objective vision may come from subjective roots, and its creations often haunt the consciousness.

6

It may seem that healing as depicted in this case was very sudden; but the recorded works of Peter, John, and many others, which took place during this era of great spiritual uplift and exuberant faith, should not be overlooked.

7

Canon Farrar, in his “Life and Work of St. Paul,” says, “The part which he [Saul] played at this time in the horrid work of persecution has, I fear, been always underrated.... So thorough was his search, and so deadly were its effects, that, in referring to it, the Christians of Damascus can only speak of Saul as ‘he that devastated in Jerusalem them that call on this name,’ using the strong word which is strictly applicable to an invading army which scathes a conquered country with fire and sword.”

Conybeare and Howson, in their “Life and Epistles of St. Paul,” say, “That temporary protection which had been extended to the rising sect by such men as Gamaliel was now at an end. Pharisees and Sadducees, priests and people, alike indulged the most violent and ungovernable fury.... The eminent and active agent in this persecution was Saul.... His fame as an inquisitor was notorious far and wide.”

A few passages from the New Testament (Revised Edition) are noted:—

Acts viii. 3. But Saul laid waste the church, entering into every house, and haling men and women committed them to prison.

Acts ix. 1, 2. But Saul, yet breathing threatening and slaughter against the disciples of the Lord, went unto the high priest, and asked of him letters to Damascus unto the synagogues, that if he found any that were of the Way, whether men or women, he might bring them bound to Jerusalem.

Acts xxii. 4. And I persecuted this Way unto the death, binding and delivering into prisons both men and women.

Acts xxvi. 10, 11. And this I also did in Jerusalem: and I both shut up many of the saints in prisons, having received authority from the chief priests; and when they were put to death, I gave my vote against them. And punishing them oftentimes in all the synagogues, I strove to make them blaspheme; and being exceedingly mad against them, I persecuted them even unto foreign cities.

Galatians i. 13. For ye have heard of my manner of life in time past in the Jews’ religion, how that beyond measure I persecuted the church of God, and made havock of it.

1. Timothy i. 13. Though I was before a blasphemer, and a persecutor, and injurious: howbeit I obtained mercy, because I did it ignorantly in unbelief.

8

As to the historic literalism of the external phenomena said to be connected with this notable inner transition, the author has no desire to dogmatize either pro or con. It is the privilege and right of every one to make his own interpretation. But however exact in outward detail the somewhat variable records may be supposed to be, we think that all will agree that the external setting does not transcend the realm of incidental unimportance.

9

Gal. i. 16, 17. Immediately I conferred not with flesh and blood: neither went I up to Jerusalem to them which were apostles before me; but I went away into Arabia.

Says Canon Farrar in his “Life and Work of St. Paul,” “It is difficult to conceive of any change more total, any rift of difference more deep, than that which separated Saul the persecutor from Paul the Apostle; and we are sure that—like Moses, like Elijah, like our Lord Himself, like almost every great soul in ancient or modern times to whom has been intrusted the task of swaying the destinies by moulding the convictions of mankind,—like Sakya Mouni, like Mahomet in the cave of Hira, like St. Francis of Assisi in his sickness, like Luther in the monastery of Erfurdt—he would need a quiet period in which to elaborate his thoughts, to still the tumult of his emotions, to commune in secrecy and in silence with his own soul.... Even on grounds of historic probability, it seems unlikely that Saul should at once have been able to substitute a propaganda for an inquisition.... And so Saul went to Arabia—a word which must, I think, be understood in its popular and primary sense to mean the Sinaitic peninsula.”

10

If Paul, under similar circumstances, was able to foretell the result of a shipwreck, as related in the Biblical narrative, why should not an equally gifted and illumined soul in like manner be clear-sighted? The higher perception in man is an orderly attainment rather than an unearned supernatural bestowment.

11

Both introduced in the third chapter.

12

The Biblical narrative repeatedly confirms the supposition that Paul was, by nature and experience, subject to trances and visions, or, as translated into modern parlance, he was a “psychic.” It is evident that this, in legitimate form, is not inconsistent with Apostolic devotion and spiritual attainment.

The recorded experience of Swedenborg’s departure from the body during a trance, and witnessing a large fire in Stockholm, three hundred miles distant, may be mentioned as an illustration in this line, among thousands with which history abounds. While in Gottenburg on the 19th of June, 1759, he saw and described in detail the progress and final control of the conflagration, which was afterwards completely verified.

13

The Biblical account of this transaction (Acts xxii. 17-21) is brief and natural, and there is no claim or indication that the trance was peculiar or miraculous. Paul, in his visions, guidances, and miracles, never assumed to be more than human, or unlike other imperfect men, in his experiences.