ARIUS THE LIBYAN

ARIUS THE LIBYAN

A ROMANCE OF THE PRIMITIVE CHURCH

BY NATHAN CHAPMAN KOUNS

NEW YORK AND LONDON D. APPLETON AND COMPANY 1914

COPYRIGHT BY D. APPLETON AND COMPANY 1883.

Printed in the United States of America

CONTENTS.

BOOK I.

CHAPTER

Locus in Quo

To Us a Child is Born: to Us a Son is Given

How Men lived in the Kingdom of Heaven

Fine Training for a Christian Man

A Pagan Hermit, Old and Gray

Flotson of the Middle Sea

Theckla finds One God and heareth of Another

Who is Hapi?

The Democracy of Faith

Faith and Philosophy

"For the Work's Sake"

The One Thing Needful

The Net Result of Law

The Blind Receive their Sight

Love and Parting

Before the Temple of Serapis

Crucified unto the World

BOOK II.

"His Most Catholic Majesty"

A Naval Question

The Politics of Religion

The Prophecy of Gaius

A Born Ecclesiastic

The One Great Battle of Christendom!

The Subversion of the Primitive Church

The Abdication of Constantine

"I have no Superior but Christ"

The Communion of the Saints

One Jot that passed from the Law

An Imperial Repentance

Well done, Good and Faithful Servant

ARIUS THE LIBYAN.

BOOK I.

CHAPTER I.

LOCUS IN QUO.

A long time ago, Etearchus, King of Axus, in Crete, married a second wife (as many better men have also done), and she persuaded him to get rid of Phronime, the pretty daughter of his former spouse. Thereupon Etearchus agreed with a merchant of Thera that he would take Phronime away in his ship and let her down into the sea. The merchant, true to the letter of his bargain, did let her down into the sea, but true also to that natural tenderness toward a pretty woman which inspires the breast of every man who is fit for anything in this world, he quickly drew her up again by a rope which he had fastened around her lissome waist for that purpose, and conveyed her safely enough to Thera.

There Phronime met another man, Polymnestus by name, a descendant of the ancient Minyæ, who also had a keen eye for feminine beauty, and him she married. By this Polymnestus our Phronime gave birth to a man-child, who grew up to be a terrible stammerer, and was therefore called Battus.

And afterward, when Grinus, the Theran king, made a pilgrimage to the oracle of Delphi to see whether the oracle would tell him some remedy for a fearful drought which then afflicted all the land of Thera, Battus the Stammerer went along with him to see whether the same sacred oracle would tell him some remedy by which to cure himself of stuttering. To both of these suppliants the oracle made the same answer, and this answer was as follows: "FOUND A CITY IN LIBYA!" But they did not know where Libya was, and were, therefore, very low-spirited about finding any cure for the drought and for the stammering; until it chanced that upon their homeward voyage they fell in with an ancient fisherman, Corobius by name, who had once been driven by storms upon the African coast, and he undertook to pilot them to Libya.

And afterward, it was about 630 B.C., Battus the Stutterer went with a colony to Libya, and founded there the city of Cyrene, almost ten miles from the Mediterranean, nearly two thousand feet above the level of the sea, with the grand Barcan mountains rising between it and the great desert of the same name. From this colony afterward sprang (Pentapolis, the Grecian five-cities) Cyrene, Bernice, Arsinoë, Barca, and Apollonia.

Thus far testifieth Herodotus, the father of history, who, if not always entirely trustworthy, is certainly no greater liar than the rest of the tribe.

Battus became king of all Cyrenaica, and his descendants, by the name of Battidæ, did rule that land, and maintain the prosperity of Cyrene through eight generations, until the Ptolemies of Egypt conquered the country, and under their patronage Apollonia, the seaport, became the chief city.

It would be a great error to suppose that because Cyrene was on the northern coast of Africa, and near the vast and arid Barcan Desert, it was therefore an unpleasant seat. On the contrary, it may well be doubted whether a more delightful locality can be found on earth. All Pentapolis is remarkably healthful and pleasant, especially Cyrene and its vicinity. The lofty mountain-range slopes gently away to the very sands of earth's middle sea, the waters of which temper the heat of the climate, while the high mountains lying farther inland ward off the hot blasts of the desert. In Cyrene, and between the city and the sea, a luxuriant soil produces almost every fruit, flower, and grain known to both tropical and temperate latitudes. The grand fountain of Apollo, which the Arabs of our age call 'Ain Sahât, gushed up in the very midst of it. The mean temperature is 85° Fahr., and the variations thereof are gradual and insignificant.

In the year 26 B.C., Apion, the last lineal descendant of the Egyptian Ptolemies, bequeathed the city to the Romans.

Cyrene, so happily situated, became noted, not only for its prosperity and salubriousness, but for the intellectual life and activity of its inhabitants. It long possessed a famous medical school; it gave to fame Callimachus, the poet; Carneades, the founder of the new academy at Athens; Aristippus, the disciple of Socrates; Eratosthenes, the Polyhistor; and Synesius, one of the most elegant of ancient Christian writers.

Not far from beautiful and prosperous Cyrene, on one of those gentle declivities which were washed by the waters of the Mediterranean, there was, in A.D. 265, a comfortable stone farm-house, pleasantly located in the midst of a considerable tract of cultivated lands. The farm faced a small bay and the limitless sea northwardly; southwardly the high range of the Barcan mountains rolled grandly away, their nearer slopes inclosing the farm between the highlands and the bay, and imparting to the beautiful place a most attractive sense of quiet and seclusion from the busy world. The house was one story high, containing seven rooms, and the ground plan of it was exactly the outline of a cross, there being four rooms and a portico in the length thereof, and three in its greatest width.

At this house, in the last-named year, was born a man-child, whose fate it was to become one of the grandest, purest, least understood, and most systematically misrepresented characters in human history--Arius the Libyan, the Heretic--whose fortunes, good and evil, whose experiences, heterodox or orthodox, shall be followed in these pages with genuine love and admiration, with profoundest pity also, and yet with a sincere desire to deal justly with his grand and beautiful memory, seeking to "nothing extenuate nor set down aught in malice."

CHAPTER II.

TO US A CHILD IS BORN: TO US A SON IS GIVEN.

The family resident at the Libyan farm-house consisted of only the swarthy Egyptian Ammonius; his young wife Arete, who, although an Egyptian, had somehow acquired a purely Greek name, a fact which indicated vast influence that the great Grecian city of Alexandria had long exerted over Egypt; and an old female domestic that had belonged to Arete's mother during even her girlhood, and was called Thopt, the abbreviation of some ancient Coptic name, the letters of which still served to point out the fact that in her infancy she had been dedicated to the service of some one of the gods of the Nile.

The tropical sun was just rising along the Libyan coasts, when old Thopt came into the apartment in which sat Ammonius awaiting news of his wife, bearing in her arms a creature that was swaddled up in such innumerable bandages that it looked like a new and diminutive mummy, and, presenting this pygmy to the father, the old woman said: "It is a man-child, and a fine one! But he hath a forehead like a ram."

And Ammonius carefully but awkwardly took the parcel into his own hands, and looked upon it with curious emotion, whereupon the manikin began to cry so suddenly and vigorously that Ammonius would have let it drop upon the floor if old Thopt had not seized it just as the lapse began.

"How fareth the little man's mother?" said he, "and may I not go in to see her immediately?"

"She rallieth from her trial wonderfully," answered old Thopt, "and even now inquireth after thee."

And the great, rough, swarthy man went into his wife's room, and, bending over her, he kissed her with exceeding tenderness: "May the Lord help thee, mother," he said, "for thou art mother now, and doubly dear to me!"

"Bless thee, husband!" said Arete; "and remember that thou hast promised me that, if the babe should prove to be a boy, thou wouldst have him educated for the ministry of Christ. May the Lord raise him up for his own glory!"

"Amen!" replied Ammonius, fervently. "I did so promise thee, Arete, and will so do if the Lord will. Already our pleasant farm is so famous for its excellent cattle, that whereas I did call the house Baucalis because, when the wind bloweth from the east, the water runneth through the narrow entrance into the little bay, with a murmur like the gurgling of wine from a bottle, the neighbors call the place Boucalis because they say that no land in all Cyrenaica produceth more or better cattle. So, little mother, thou need not fear but that with the cattle and with shipments of corn to Alexandria, whence the merchants transport it unto Puteoli and Rome far across the sea, we shall be able to give thy boy all proper training to become a presbyter, or even a bishop, if he liveth and showeth a godly disposition."

"And thou wilt never let the love of gain, nor of worldly honors, grow upon thee until thou shalt repent thee of this purpose, and so determine that it would be better for the boy to betake himself to business affairs and acquire wealth rather than to serve God wholly?"

"Nay, verily," cried Ammonius; "for the matter lieth nearer to my heart than even thou knowest, Arete."

"For what reason, then, good husband?"

"I have often told thee, little mother, that I was a boy in a temple on the Nile, dedicated to Amun, or Ammon, as mine idolatrous name doth signify, and that at an early age I fled therefrom and betook myself to the river and to the sea, and did prosper so that I got first an interest in a ship, and afterward the sole ownership thereof, and made many long and prosperous voyages. I have told thee, also, in all details, how, on a voyage from Alexandria unto Italy, the storm drove us upon a rocky island where our destruction seemed imminent, until, while we all were momently expecting death, a quiet and almost unnoticed passenger, who had come from Antioch unto Alexandria and was journeying with us to Puteoli, did pray for us to Jesus Christ, and stilled the storm, and so saved the ship and all our lives. I have often told thee how this good Bishop of Antioch did lead me into the knowledge and love of Christ, and how I sold my ship and cargo, and gave one half of my property to the Church, that other Egyptians might be converted, and with the other moiety bought this farm, having known the pleasant coasts of Cyrenaica for many years; and then returned to Alexandria to bring thee hither that we might as stewards of the Lord manage this estate together. But I did not tell thee that when the bishop asked me whether I experienced any vocation for the preaching of the word, and I did tell the holy man that neither natural gifts nor education fitted me for that sacred calling, I did then vow to the Lord that if any son were given unto me I would teach him as far as I might be able to do in the love and learning of the gospel, and would send him unto Antioch to be more thoroughly instructed. So thou seest, dear little mother, that not only thine and mine own inclinations, but also mine obligation given unto God, bindeth me to bestow upon the boy all the teaching I can give unto him, and to afford to him every reasonable opportunity for greater learning. And I pray that he may escape the physical infirmity which, even more than the lack of learning, hath kept me from the public ministry of the word!"

"It is a strange and perplexing thing," laughed Arete, "and yet amusing. For all the Christians of our region rely upon thy strong good sense and modest learning in every private matter, whether of business or of religion; yet it seemeth so pitiful that, if thou standest upon thy feet to speak to any assembly, thou dost straightway begin to jerk and wriggle like a serpent, and to hiss and stammer so that thou canst not talk intelligibly, although thou hast more brains and learning than many who are eloquent."

"I long thought it to be my duty to try to overcome these physical defects, but, if at any time my heart is deeply moved, I can not talk, and it is useless to try it any more. We shall strive both by teaching and by prayer to train the boy better."

"Dost thou not remember, Ammonius, that evening in our boat upon the dear old Nile, what a distressful time thou didst endure in thine attempt to ask me to become thy wife?" And the little woman laughed and laughed until her eyes were full of happy tears.

"Yea," answered Ammonius, "nor indeed do I think that I did ever ask thee at all. I did, after many efforts, get thee to say what words thou wouldst have a man use who loved thee and wanted thee to be his wife, and all I could do was to cry out, 'I say that to thee, Arete--I say all that and more!' and in mine embarrassment verily I could utter nothing else!"

"But," laughed the little woman, "afterward I did make thee say the words over and over again, albeit I might almost as soon have trained a parrot to repeat them."

"But I trust thou hast never regretted the trouble thou didst take in teaching me how to court thee," said Ammonius.

"Nay, verily," she answered, "but I think it was the most amusing courtship that hath ever happened."

And, while husband and wife pleasantly conversed, old Thopt brought the child back to his mother, and announced that Christian women from other farms along the coast had come to offer their congratulations and any assistance that might be needed. It was singular to observe that while the adjacent country, from Apollonia to Cyrene, and all around, was settled by Egyptians, Greeks, Jews, and Romans, and while some women and girls of all of these nationalities, during the next few days, made visits of sympathy to the family at Baucalis, none came except those who were known to each other to be Christians, no matter what their nationality might be. Practically the faith of Jesus had broken down all ethnic, social, and political barriers among those who professed it; and the only class distinction which was recognized at all was between those who were Christians and those who were not. The persecution, which had begun seven years before under the Emperor Valerian, had raged in Libya as fiercely as in any portion of the Roman Empire, and, although intermittent in its character, there had quite recently been cruelties enough, extending in some instances to martyrdom, chiefly at the instigation of Jewish and pagan priests, to render it necessary for the Christians to conduct their religious rites and social intercourse with a certain degree of secrecy, and to preserve their ancient means of instantaneous recognition in constant use, so that, when a Christian might meet any one who was not familiarly known to him, an almost imperceptible sign served as a challenge by which he was instantly enabled to tell, without an inquiry or a spoken word, whether the stranger might be a Christian or not. Of course, if any one came who failed to recognize the sign, another movement, almost as imperceptible, served to warn all Christians present that there was one near them who did not profess their faith; so that there was little danger in their usual intercourse with each other or with their pagan neighbors.

On the eighth day after the birth of the boy, a few Christians assembled at the farm, and the services of a presbyter of Cyrene were procured. They first engaged in singing and in prayer, and then a portion of the gospel was read and the communion administered, after which the child was baptized. Preparatory to this ceremony there was quite a discussion among them as to the name by which the boy should be baptized, the young mother being desirous to call him by the name of some of the holy men who had suffered martyrdom for Jesus, or had otherwise become especially dear and honored throughout the Christian communities. To this the fatal objection was urged that such a selection of a name might arouse evil-minded neighbors to the fact that there were Christians among them, and so render the family unnecessarily and perhaps dangerously obnoxious to the malice of any who might ever harbor ill-will against them. Ammonius insisted upon calling the boy after the name of a Roman who had been his partner in the old sea-faring days, and whom he had highly esteemed, although he might be still a pagan so far as Ammonius knew; and so the child was finally christened "Arius."

"It is almost the Greek name of the god of war whom the heathen worship," said the presbyter.

"He shall be a warrior," answered Ammonius--"a soldier of Christ; and the military designation is not inappropriate."

"It is almost the name for a ram!" said another.

"I desire him to become the leader of a flock," said Ammonius, "and the name is well enough."

"It is almost the name of one of the signs of the zodiac," said another.

"I pray that the boy's thoughts and hopes may be fixed upon celestial things," said Ammonius, "and the name is well enough."

"It almost signifies that he shall be most lean and spare," said yet another.

"I would not desire him to look like a glutton or a drunkard," said Ammonius, "and surely the name is well enough."

"It may signify 'entreated' or 'supplicated,' or 'execrated,' or 'accursed,'" said the presbyter, "and is certainly a strange name."

"I would ever have him sought after by the good and hated by the evil," answered Ammonius, "and I will not change the name. Let him be called Arius. Besides," he added, "what is in a name? Mine own idolatrous name signifieth 'dedicated to Am-un,' yet I hope ye take me to be a Christian. I call the farm Baucalis, from the murmur of the waters on the garden shore, but ye call it Boucalis, because it breedeth good cattle. Arius!--what doth it matter whether it meaneth this or that? I know it for the name of an honorable man and faithful friend, and, if the boy become what I hope to see him, he shall make both the name Baucalis and Arius loved and honored by the faithful everywhere. If he turneth out ill, a prouder name might be disgraced by him; therefore let him be called Arius."

And so the babe was christened.

"I perceive," said the presbyter, after the religious services were ended and all of them partook of suitable refreshments and engaged in conversation, "that thou hast fixed thy heart upon having this child devoted unto the service of our Lord. It seemeth strange to me that, having such a pious desire for him, thou that art learned and intelligent hast never thyself sought to preach the gospel of our Lord!"

"I might truly have rejoiced so to do," answered Ammonius, "but that the python's influence prevented me."

"The python!" exclaimed the presbyter; "why, brother, what can the serpent have to do with thee?"

"This," replied Ammonius. "Some time before I came into the world, at Alexandria, to which great city strangers resort from the four quarters of the world even as unto imperial Rome, there came certain priests out of India to witness the ceremonies of a great festival in honor of a new Apis, and in their train certain jugglers who wrought various wonders, and carried with them immense pythons which they had charmed and rendered harmless. While my mother stood on the propylon of our house, watching the vast procession, one of the pythons, that had its tail entwined round the neck and body of an Indian passing below, suddenly sprang up out of its coil erect, and brandished its hideous head before my mother's face, so that she fainted thereat with terror. When I came into the world she was horrified at being able to trace out in the conformation of my head and face the similitude of the cobra; and with many prayers and offerings she had me early dedicated to Ammon, thinking that perchance the idol might remove the peculiarity of my features which made me loathsome in her sight by continually recalling the fearful image of the python. As I grew older, this conformation largely faded out, but all my life, whenever my feelings or passions are aroused, involuntary action of the muscles runneth from the feet upward, and maketh me to writhe like a serpent, and throweth a sibilant sharpness into my voice, so that anything like public speaking is well-nigh impossible to me; and I am compelled to master all emotions and to preserve a perfect serenity of mind, in order to avoid this serpentine appearance which is distressful to some and fearful unto others, and am compelled to speak in the slow, methodical manner thou hearest. But for this affliction, I would gladly have entered into the public service of the Master. God grant that my boy inherit not this strange malady! Pray thou for him."

"Yea, most gladly and earnestly will I," said the presbyter. "But repine thou not, my brother; for, although thou preachest not publicly, thy godly walk and conversation are a living sermon, which all who know thee must ponder with delight and edification."

And afterward the presbyter departed, and all who had attended the service went each one his own way, with sincerest benedictions upon the little family of Baucalis, and warmest sympathy with the earnest desire of the parents that their babe might live and grow up to be a minister of Christ.

CHAPTER III.

HOW MEN LIVED IN THE KINGDOM OF HEAVEN.

Soon the ripple of excitement caused by the arrival of the young Arius at the Baucalis farm passed away, and the life of the dwellers there resumed its wonted quiet. Ammonius, generally bareheaded and naked from the waist up and from the knees down, as the custom of the country was, his olive skin glistening with healthful perspiration, pursued the various labors of the farm, and his wife attended to the fruits and vegetables nigh the house; and old Thopt prepared their food, and did the washing which their simple style of living rendered necessary; and both women devoted the hours not otherwise employed to the manufacture of woolen, cotton, and linen goods for domestic uses. Neither Jewish, Greek, nor Roman women generally adopted the luxurious manners and elegance of dress and ornament common to noble or opulent Egyptians; and those Egyptians who dwelt in the agricultural portions of Cyrenaica, especially those who were Christians, followed the simpler manners of the same classes among their neighbors. At the Baucalis farm everything about the house was scrupulously clean and neat, manifestly designed for comfort and convenience, nothing for ostentation. In the business of the place, out-doors and in-doors, there was never seen any of that driving spirit which indicates a thirst for accumulation, but all duties were prosecuted as if reasonable diligence were esteemed to be both a duty and a pleasure. At the end of a year's labor Ammonius would have felt no concern at all if he had found that he had not gained a single coin beyond the sum requisite to pay taxes, but he would have experienced a humiliating sense of shame and unworthiness if the occupant of so fine a farm had failed to have enough and to spare for every call of charity, for every reasonable claim upon his hospitality, or for liberal contribution to every work in which the Church was interested. Corn, wheat, and barley, variously prepared for table use, a large variety of fruits both preserved and fresh, and many kinds of vegetables, formed their chief food. Fish of choice kinds, and in great abundance, was in common use, and domestic fowls were raised by all. The consumption of flesh was not an everyday thing with these simple and healthful people. Twice, or, at most, thrice a week neighbors would club together and kill and part among themselves a kid or sheep. Beef was little used among them, and was raised for market chiefly. Swine's flesh they never used, and they wondered at the Roman appetite for coarse, strong meat dishes. The light, pleasant wine made everywhere along the coast was in general use among them all. The every-day dress of both sexes was cotton cloth, a short kilt reaching from the shoulder to the knee, and over this, when not actively at work, a loose gown covering the person from neck to ankle, and confined at the waist with a girdle or sash of bright-colored cloth. They had garments of finest wool and linen for extraordinary occasions.

In this region the Christian communities were not formally organized upon the communistic basis of the primitive Church, because all of them were in a nearly equally prosperous condition, and there were none among them who were "poor" in the sense of requiring assistance. The few that were in any way incapacitated for earning a livelihood were related by ties of blood to one or more families, able and always willing to afford them every needful comfort and assistance. But no Christian family was ever known to refuse anything for which a needy person asked, in money, clothing, food, or whatever they possessed; and in this respect it made little difference what might be the religion or nationality of the applicant. To refuse to give to one that asked would have seemed to any of these Christians to be a wicked, almost sacrilegious, violation of the very words of Jesus: "Give to him that asketh, and from him that would borrow of thee, turn not thou away." They regarded all property of Christians as in the ownership of the Church, and themselves only as stewards intrusted with the management of this or that portion thereof. Hence every call of presbyter or bishop for assistance to less fortunate communities, and every individual application for aid, was gladly and promptly responded to; and they regarded it as part of their profession of faith to find some healthful occupation for every one that was able and willing to do anything for the common good. In the cities of Cyrenaica were many Christians engaged in multiform avocations, but even there the Christian communities were so temperate and diligent that few among them wanted anything; and the union of the faithful furnished such a perfect safeguard against the ills of life that they were not only able to care for those of their own number who might be overtaken by any calamity, but were always able and willing to afford assistance to foreign communities less fortunately situated, when requested so to do. In short, all and far more than modern "poor-laws," Masonic, Odd-Fellows', and other eleemosynary associations, marine, life, and fire companies, have been enabled to do toward the amelioration of the condition of the unfortunate, was far more perfectly accomplished by these Christian communities, that recognized as a matter of faith the principle of all human charity which extends beyond mere alms-giving, that the average prosperity of the community should extend to each individual thereof when overtaken by any misfortune--a redeeming principle which Jesus and his apostles taught in its most perfect and effective form as the "communion of saints," the partnership or fellowship of the holy ([Greek: koinônia ton hagiôn]); community of property and rights among all who believe; a principle which good men have been vainly seeking to restore in some form ever since the subversion of Christianity, in the fourth century, by the agency of numberless nugatory statutes and associations; a divine truth which in its Christless forms of "communism," "socialism," and "Nihilism," now threatens the very existence of law and order throughout Christendom; a system perhaps impossible to any government which recognizes the legality of private-property rights, and is therefore committed to Mammon-worship.

But these Christians had learned a higher truth than any known to human laws: they were the owners of nothing; they were only stewards of their Lord's goods; the wealth which they accumulated and held for the common good was to them "true riches"; the wealth which any individual held for himself and his own private aggrandizement was the "mammon of unrighteousness." Hence no Christian could be in want while the community was prosperous; no community could suffer while any other communities accessible to them by land or sea had anything to spare; and the faith of Christ made the general prosperity of all Christians insure the individual prosperity of each one; so that there were no "rich" and no "poor" among them.

Plato's dreams of a perfect community ("Republic") admitted human slavery--Jesus Christ taught the freedom, equality, and fraternity of all men: Sir Thomas More's "Utopia" abolished marriage, and proposed to hold women in common--Jesus Christ elevated marriage into a sacrament; denied man's right to "hold" woman at all; proclaimed freedom and equality for her also, repudiating the universal idea that she was a chattel, and teaching that she is a soul endowed with the same rights, duties, and responsibilities as are inherent in the soul of man. Modern reformers propose to "divide" out all property, and limit individual acquisitions thereof; but Jesus proposed to divide out nothing, and to limit nothing; but, that all things should be accumulated, owned, and used in common, as every one hath need, just as air, and sunlight, and the boundless sea are common. The word "catholic" ([Greek: kata holos]) was unknown to Jesus and the New Testament; the word "common" ([Greek: koiyos]) was the key to all of his teachings, social, spiritual, and political.

The only relation which these Christians sustained to the "government" of Cyrenaica, or to that of Rome, was to pay the taxes demanded of them; and they had no concern as to who might be emperor or proconsul, except so far as these rulers might be disposed to persecute the Christians, or otherwise. They paid taxes, to avoid giving offense, even as Jesus himself had paid tribute, although born under Roman rule, and not a "stranger," and not liable to pay tribute; but they never acknowledged the Roman authority in any other way. It would have been an ineffaceable stigma on the character of a Christian to summon another Christian before a civil magistrate for any cause; they would not "go to law before the heathen." If any differences arose between any, they left it to some of the brethren to consider the matter and adjust it; and they considered themselves bound to abide by the settlement reached, by bonds of faith and love stronger than human statutes can be made. If any became careless of right and duty, or actively wicked, his nearest friends remonstrated with him, and, if he refused to abandon his sinful course, the presbyters reproved him; and, if this proved ineffectual in working out the needed reformation, they brought the offender before the Church, and either succeeded in drawing him back into the right way, or, if he proved incorrigible, they simply refused henceforth to fellowship with him, and held him as a publican and a sinner. They never had recourse to any temporal penalties to enforce the law of Christian brotherhood; knowing that no one who refused to be controlled without the use of force was a Christian, they publicly disowned him, and that was the end of it. For they had been taught from the beginning that the essential difference between the kingdom of heaven and every other kingdom established upon earth consisted in the fact that human governments recognize private property-rights in estates, rank, offices, prerogatives, and seek to enforce these legal, fictitious rights by temporal penalties, contrary to reason and justice; while Jesus denounced all such private rights as Mammon-worship, and all statutes enacted to enforce them as lies of the Scribes and Pharisees; and never fixed, and never authorized his apostles to fix, any temporal penalties whatever. They understood perfectly well that the necessary and inevitable result of all law-and-order systems is to produce a ruling class at the top of every political fabric to whom all of its benefits inure, an oppressed or enslaved people at the bottom upon whose weary shoulders rest all of the burdens and the waste of life, and between these extremes ecclesiasticisms and an army (always on the side of the ruling classes and against the multitudes) seeking to adjust their mutual legal rights and duties by the agency of bayonets and prayer--a system of laws creating fictitious rights, creating legal offenses by the disregard of these pretended rights, and denouncing legal penalties. But they knew that Jesus died as much for the children of Barabbas as for the offspring of Herod; and that every statute, custom, or superstition which attempts to make one of the babies "better" than the others is a fraud on our common humanity and a violation of the law of Christ. For the kingdom of heaven was organized upon the basis of community of rights and property among all who believe, thereby removing all inducements to commit such crimes as treason, larceny, and fraud, which exist only by force of the statutes creating and punishing them; for civilization itself is the parent of all crime except murder or lust, which might sometimes occur from the mere ebullition of brutal passion and instinct in low and base natures. Hence those Christians, who "called nothing they possessed their own," regarding themselves as only stewards of the Lord's goods, held by them for the common good of all believers, had no use for the Roman government or any other, and cared nothing for it except so far as taxes and persecutions, imposed or omitted, might affect the temporal welfare of individuals and of the communities of which they were members. They were citizens of a kingdom in but not of the world, desiring to be at peace with all worldly kingdoms. They knew that Jesus proclaimed a good news or gospel for the poor, the very foundation-stone of which is the absolute equality, liberty, and fraternity of man; and they learned from the same divine Teacher that kings, lords, nobles, all personal and class distinctions among men, are the mere creation of legal fiction, sustained by unjust force, like slavery and piracy, and do not exist in the nature of things or by the will of God; and that these laws are everywhere only the utterances of selfishness crystallized into the form of statutes, customs, or decrees, government over the people being nothing more nor less than an organized expression of faith in the ancient lie that private property (in estates, rank, or prerogatives) is the one thing sacred in human life, and that laws and penalties are necessary to maintain it; which faith is the idolatry of Mammon, the only paganism that Jesus denounced by name, and declared to be utterly antagonistic to the worship of God. They understood, therefore, that in place of attempting (as all human legislators have ever done) to provide a more perfect law-and-order system for the protection of private rights, our Lord designed to abolish all private property, and with it all the unjust laws and penalties by which the worship of Mammon is maintained. Hence, in place of teaching to men a better slave-code than the world had known before, Jesus taught freedom for all men. In place of teaching a more effective art of war, he proclaimed the gospel of peace, love, justice. In place of ordaining only more wise and just regulations for governing the intercourse of men with their female chattels, he elevated monogamic marriage into a holy sacrament, and applied to man and wife alike the same divine law of personal rights, duties, and responsibilities. In place of teaching better laws for the government of men by other men as erring, sinful, and selfish as themselves, he taught that all such laws and government are unnecessary to any people who believe that there is something more sacred, higher, and holier than private rights, and are willing by faith to renounce all human, statutory advantages in order to acquire divine truth.

So in beautiful Cyrenaica, while Greek and Roman, Egyptian and Jew, concerned themselves about politics, and struggled for offices, and toiled beyond measure for useless gain, the Christian communities pursued the calm and even tenor of their way, meeting on every Sabbath for religious services and instruction; closing each week-day's labor with a pleasant formula of evening prayer; training up their sons and daughters to despise all the false statutory and customary distinctions and vanities of worldly life "after which the Gentiles seek"; teaching them to seek knowledge, especially the knowledge peculiar to their faith; to love all men, especially the brethren; and to regard this earthly life as but the threshold of a higher, holier, and more perfect state of being that lay only a few brief, fleeting years away from every one of them. And so, while the sun arose and set; while the harvests were grown and garnered; while the pure and fadeless sea lapsed along the fertile garden of the Baucalis farm, and new lives came upon the stage of human action, and older ones were gathered into the rest appointed for all the living, peace and plenty, charity and love, purity and truth, blessed the dwellers at the stone cottage by the sea-side.

CHAPTER IV.

FINE TRAINING FOR A CHRISTIAN MAN!

The boy Arius increased in stature, and learned, even before he had learned the alphabet, to think that he knew and loved the Lord. For from the time that he could talk, daily, after the little family had completed their healthful tasks, they spent an hour in repeating to him, and in teaching him to repeat after them, some simple passage out of the New Testament, so that the child had memorized a whole gospel before he had learned to read the written text, and become familiar with the general course of the Old Testament Scriptures, particularly with the salient and beautiful narratives wherewith the sacred word abounds. After he grew older his father taught him both to speak and write the Latin and Hebrew equivalent of every word in the Greek text; so that Arius acquired the three languages together. The father watched with intense and painful anxiety to ascertain whether the singular affliction which his mother's terror of the python had entailed upon himself had been transmitted to his son, and rejoiced to see that, while some unmistakable traces thereof appeared in the boy's voice and manner, they were so slight as not only not to be unpleasantly obtrusive, but were even attractive, as perhaps every marked peculiarity, which is of a graceful character, is attractive in a man.

At twelve years of age, Arius was an unusually tall and slender lad, peculiar in the shape of his bold, shaggy head, peculiar in the length and litheness of his shapely neck, peculiar in the mesmeric luminosity of his dark and tender eyes, and in the singular but incisive sweetness of his voice. He spoke, wrote, and read Greek and Latin with fluency, and was well informed in the Hebrew tongue; and yet he was scarcely conscious of the fact that under his father's wise and careful training he had been a student almost from his infancy, so steadily, easily, and gradually, had he progressed in the acquisition of knowledge. The New Testament written on parchments in the uncial text; the "Pastor of Hermas," which, in those days, was thought to be of almost apostolical authority; and copies of some of the letters of Polycarp, Irenæus, and Clement, were almost the only books which Ammonius owned, as the cost of a library in those days was enormous. From these they would read a few verses at a time, and translate them into Latin as they went along. A presbyter at Cyrene loaned them the Old Testament, from which the boy copied and memorized such parts as his father directed him to learn, as having the directest bearing upon the life and doctrine of Jesus. The boy did his full share of labor in all the working of the farm, and took the bath daily in the little bay on which it fronted (as in fact all the family were accustomed to do), and at night father, mother, and son, read and translated from the Scriptures; and occasionally the boy was made to stand up and repeat by rote the Apostles' Creed, the Paternoster, the Prayer of Agur, the son of Jakeh, Paul's beautiful hymn in praise of Agape, or some other favorite passage, sometimes in one language and sometimes in another. In these little recitations, as often as the boy's feelings were enlisted, there came a peculiar and fascinating sibilation into his voice; his hand, chiefly the right hand, would move and wave with a strange, easy, vibrant motion, almost as if it involuntarily strove to accentuate the syllables of the sonorous text; his head would dart up and lean slightly forward from the long and shapely neck, like the crest of some splendid cobra, peering forward toward the hearer, and his dark eyes dilated with a strange mesmeric light; and altogether the lad had a very peculiar and impressive appearance. But these slight hereditary traces of the python's influence were never unpleasantly obtrusive, and the father did not think it to be necessary to impose upon the son that life-long self-restraint and self-consciousness which, in his own case, had been requisite to guard himself against serpentine manifestations of emotion. But his own long and careful effort and study in this respect qualified him to impart to the boy a marvelously distinct and peculiar accentuation, which made every word he uttered as clear and perfect as a pearl--as distinct and resonant as trumpet-notes.

But while Ammonius was thus cautious and diligent in training his son to acquire critical exactness in his knowledge of the philology and history of the sacred text, he was not the less anxious to imbue his mind with the very spirit that distills upon the faithful heart out of the words of uncorrupted truth. This he strove to do by continually spurring the boy's intelligence to seek for the real significance of our Lord's life and teachings, the differences between his philosophy and ethics and those of other renowned moralists and teachers; the essential differences between the kingdom which Jesus established in the world and all worldly kingdoms; the great fact, indeed, that Jesus taught not only the purest ethics in a few sweeping principles which cover the whole range of human life and experience, but taught also social and political truth essential to the establishment and maintenance of human rights and liberty. Yet the man's instructions were not dogmatic; they belonged to no sect or system of religion or of philosophy; they consisted chiefly in exciting in the mind of the youth an honest desire to know the truth, and of questions and suggestions designed to aid him in discovering it for himself. The manner of instruction generally pursued by Ammonius may be gathered from one or two of their evening exercises, like the following.

The boy read this passage: "Now when John had heard in the prison the works of Christ, he sent two of his disciples, and said unto him, Art thou he that should come, or do we look for another? Jesus answered and said unto them, Go and show John again those things which ye do hear and see: the blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the gospel preached unto them. And blessed is he whosoever shall not be offended in me."

Then said Ammonius, "What lesson dost thou understand to be taught in this place, Arius?"

"Obviously it teacheth," answered the boy, "that John desired to know of Jesus whether he might be 'he that should come,' that is, Christ. In place of answering the question directly, he pointed them to the miracles which they saw him even then performing, as if he knew that these wonderful works would be sufficient to satisfy John of his divinity. This and other passages seem also to show that miracles are the only proper evidence that can be offered that Jesus is the Christ."

"All that is on the surface," answered Ammonius, "and is well enough. But canst thou see nothing deeper in the words? Is there nothing strange in the answer of Jesus that provoketh inquiry, or needeth comment? Read the passage again, Arius, and see what else thou canst find in it."

Then the lad reread the passage very carefully, and he said: "The blind receive sight: a miracle; the lame walk: a second miracle; the lepers are cleansed: a third miracle; the deaf hear: a fourth miracle; the dead are raised up: a fifth and greater miracle. It seemeth strange to me that our Lord should add, as if it were a greater miracle than all the others, and the crowning proof of his Messiahship, the fact that the poor have the gospel preached unto them. Is it a fact, father, that before the coming of Jesus the gospel had never been preached unto the poor? Was the Jewish scripture only for the rich?"

Ammonius smiled, but answered: "The rolls of the law, the Jewish scriptures, were read on the Sabbath-day in every synagogue, and both the rich and the poor were required to be present and hear it. Perhaps the gospel of which Jesus speaks was not in the Jewish scriptures, or else was only taught in laws and prophecies which the Jews had not correctly interpreted."

"But it could not have been our gospel," said Arius, "for no part of the New Testament was then written. I wonder what this gospel was; and why it was good news to the poor rather than to the rich; and why our Lord said that whoever should not take offense at the gospel was blessed. Why should any one take offense at it? Why did they crucify him for proclaiming it? Why did the chief priests and rulers of the people so bitterly hate the gospel?"

"If thou wilt follow up these questions and learn the true answers thereto," said Ammonius, "thou wilt get hold of a fine, large truth!"

"Wilt thou aid me therein?"

"Yea, so far as I am able to do so; and to that end I ask thee if thou canst tell what reason is repeatedly given in the gospels why the Pharisees 'were offended' at our Lord's teachings; why they 'derided' him; in a word, why they hated him and his gospel?"

"Yea! The reason that is always given for their hatred of Jesus is that they were 'covetous'?"

"Dost thou think that the fact that they were rich and covetous could account for their rejection of their own scriptures, which showed them the Messiah plainly, and in which they all believed, unless the gospel which Jesus taught in some way antagonized their legal right to their property?"

"Nay, verily," said the boy. "The gospel must have interfered with their property, or the fact that they were 'covetous' would not be given as the reason for their hatred of Jesus."

"Then let us examine what this gospel was that was 'good news to the poor.' Dost thou remember any other place in which the same words occur?"

"Yea," answered Arius. "It is written in Luke: 'And he came to Nazareth, where he had been brought up: and, as his custom was, he went into the synagogue on the Sabbath-day, and stood up for to read. And there was delivered unto him the book of the prophet Esaias. And when he had opened the book, he found the place where it is written, The spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor: he hath sent me to heal the broken-hearted; to preach deliverance to the captives; and recovering of sight to the blind; to set at liberty them that are bruised; to preach the acceptable year of the Lord. And he closed the book, and gave it again to the minister, and sat down. And the eyes of all of them that were in the synagogue were fastened on him. And he began to say unto them, This day is this scripture fulfilled in your ears.'"

"Now canst thou find the place in Isaiah referred to in the text?"

"Yea," replied Arius; "it readeth as follows: 'The spirit of the Lord God is upon me; because he hath anointed me to preach good tidings.'"

"Stop," said Ammonius; "thou seest that the 'gospel' is the same thing which the prophet calleth 'good tidings?'"

"Yea," answered the lad, "but whence cometh this expression of 'the acceptable year of the Lord,' and what signifieth it?"

"It cometh from the statute of the year of jubilee, set forth at large in the book of Leviticus. When thou shalt examine this statute fully, thou shalt find that it is emphatically a law against private property, providing that debts expire every seventh year, and that all Israel was prohibited from seeking to make gain every seventh year, and from saving what they had already made. Thou wilt see that it was a statute restoring all real estate every fiftieth year to the original possessors thereof, and providing for the release of all prisoners, the manumission of all slaves, the cessation of all oppressions--a year of joy to all that were poor and afflicted. Thou wilt see that Isaiah, and other prophets also, foretold that this great and acceptable year of jubilee was simply a type of the condition, social and political, which should be established permanently in the kingdom of heaven: and that our Lord declared that this prophecy was fulfilled in himself. Thou wilt find, if thou shalt grasp this one truth in its fullness, that the gospel which was good news to the poor was simply the fulfillment of the prophecies concerning Christ--the permanent establishment of 'the acceptable year'; and that the Pharisees, who were rich and 'covetous,' hated the gospel because it required all who believe to hold all rights and property in common for the good of all; and they preferred their own selfish aggrandizement to the common good of all; and thou wilt see that the chief priests and rulers of the people conspired together to crucify Jesus, not because they ever doubted his divinity and Messiahship, but because they worshiped Mammon more than God. For the same reason, Rome, that welcomed every heathen superstition under heaven, and built a Pantheon for all the gods, persecuted the Christians from the very beginning, because the gospel of our Lord is eternally opposed to Mammon-worship, war, slavery, polygamy, and the princes and powers of the earth--a kingdom in which Christ only is king, and all men are brethren."

"And it must have been hard for a rich man to enter the kingdom of heaven," said Arius, "only because he had to consecrate all earthly possessions to the common Church, and abdicate all human titles and prerogatives."

"Yea," said Ammonius, "that was the property-law laid down by Jesus; and it was verily easier for a camel to go through the eye of a needle than for a rich man to comply with the law. But thou shouldst trace this truth through all the laws of the Jews, through all the prophecies and through all the parables of Christ; and thou wilt then understand how the law was a schoolmaster leading men to Jesus. Thou wilt understand how it is that in the Church all are free, equal, and fraternal, while in all other kingdoms there are kings, princes, lords; masters, and slaves; the rich and the poor; and universal selfishness, pride, ambition, usury, extortion, licentiousness, oppression, and wrong; and thou wilt more and more love and worship our blessed Lord for establishing the only system upon which true liberty and true religion ever will be possible for the masses of mankind."

Then the bright, patient, hopeful student resolved that he would never cease to read and to ponder upon the fullness of the gospel until he had thoroughly explored all the possible bearings of the divine, social, political, and spiritual system of our Lord upon human life, and its relations to all other kingdoms organized on earth. The lad had learned more than the meaning of an isolated text; he had found a broad principle that rests at the very basis of all profitable reading and interpretation of the sacred word.

And in this sort of school he learned the wisdom of the primitive Church.

CHAPTER V.

A PAGAN HERMIT, OLD AND GRAY.

At the age of sixteen, the lad Arius was very thoroughly informed in knowledge of the kingdom of heaven as that knowledge had been taught in the Church from the very days of Jesus and the twelve. In those days the only written authorities relied upon by Christians were the four gospels and the Acts of the Apostles. The letters of Paul, especially those written against Judaism, the epistles of Peter, of John, of Jude, of Hermas, Irenæus, Polycarp, and others, were held in high esteem as the deliberate utterances of wise and pious men; but even the humblest Christian never hesitated to quote the gospels and the Acts against any of them with whose opinions he was dissatisfied. The wilderness of creeds and dogmas which in later times grew up out of these epistles was entirely unknown to primitive Christianity; yet the perusal of them was advantageous to the young man in many ways. The journeys of Paul aroused in his active mind a keen desire to know more of the world, and of the religion, manners, and customs of other nations; and the knowledge that Ammonius had acquired of different lands and peoples, both by his sea-faring observations and by such reading and conversation as circumstances had rendered possible to him, seemed to have been absorbed by his son in the long years of constant and affectionate intercourse between them; and this was no small stock of information, for the Mediterranean was then in every sense the "middle" sea, the highway of the world; and it was impossible for a shrewd, intelligent ship-owner and sailor like Ammonius to navigate its waters for years without being brought into personal contact with men out of every nation under heaven.

In the same way the lad had almost unconsciously acquired an intimate knowledge of the fauna and flora of Cyrenaica, and in fact of Northern Libya, and could name almost every plant, animal, bird, and insect in the vicinity of Baucalis; so that even at this early age he had laid the foundations of future acquisitions in every department of knowledge that was in any way accessible unto him, and had acquired a sturdy habit of independent thought and examination about everything that came within the range of his observation.

On Sabbath evenings (the word Sunday was then unknown to the Christian world) he loved to wander along the sea-shore, or through the wooded mountains that everywhere around Baucalis rose up from the water's edge and rolled away like gigantic and immovable billows high and higher southwardly toward the great Barcan plateau.

On one bright afternoon he had wandered farther westward than ever before, going far beyond the limits of the land appurtenant to the farm. He was weary with climbing over the endless hills, and reclined to rest upon a projecting rock beneath an ample shade of forest-trees, and gazed away over the calm and brilliant expanse of the peaceful Mediterranean. But not long had he rested there when his quick ear caught the sound of slow and measured footfalls as some unseen person paced slowly back and forth upon a diminutive plateau that stretched still farther westwardly along the mountain-side. The intervening foliage hid the person from sight, and, the lad's curiosity being aroused by the presence of a stranger in a spot so secluded, he quietly went forward, and a few steps brought him to the place where this little stretch of level ground had been carefully denuded of trees and seemed to be cultivated as a garden. Then he saw a tall, gray-haired, venerable-looking man, with downcast eyes, and slow, deliberate step, coming in his direction along a narrow walk that led directly through the cultivated land. Almost at the same instant the aged man perceived him also, but quietly pursued his way, and, when he had come near, Arius respectfully bowed and saluted him. The ancient returned his salutation, and added words which the boy did not understand, but the lad said, in the Greek tongue, then in common use throughout Cyrenaica: "I think thou speakest the language of Egypt, which I do not comprehend. If thou wilt speak in Latin or in Greek, I can understand thy wishes or thine orders."

The old man gazed at him in astonishment, but answered in the Greek tongue: "Surely thou art an Egyptian!--and in the course of a long life I have never met with a son of Egypt that could not speak his mother-tongue if he could speak at all!"

"Yea, sir," answered Arius, "I am altogether a son of Egypt, although born on an adjacent farm, but my parents would never use that language, and, while they carefully instructed me in Greek and in Latin and in Hebrew, and in the Aramean tongue of the Israelites now in use, they would never permit me to learn an Egyptian word."

"Strange enough!" said the ancient. "Dost thou know any reason why thy parents thus forbade thee to acquire the primitive and wonderful old speech of the land of Kem?"

"Yea, sir," answered Arius. "I have heard my father say that in his childhood he was placed in a temple and dedicated to Ammon, and that when he grew older he liked neither the temple nor the god, and fled away to follow another course of life; and I think that he believed the language of the Nile region to possess some peculiar power over every son of Egypt, and that to preserve me from that influence, whatever it may be, he desired of me that I would never seek to learn that speech--at least not for many years to come."

"And thy father was wise," cried the ancient; "for, if ever the powers of darkness gave any gift to man, it surely was the strange language of the dwellers by the Nile. Centuries before there were any such peoples as Greeks and Romans, centuries before the Israelites became a nation, so long ago that the universe seems growing old since then, and the earth itself hath nodded out of the line on which the mighty pyramid was built up to point to the polar star, even then, boy, the language of Egypt was a perfect instrument of thought, adapted with superhuman cunning to the purposes of idolatry, with rhythms and intonations in the utterance of it, that prick the sensuality of human nature like a goad, and deaden conscience with some mysterious, witch-like power which the intelligence can no more resist than the charmed bird can escape the python's fascination, and no more explain than it can explain why the iron touched by the magic stone pointeth for evermore unto the north. It is the natural language of sensualism and idolatry, and ought to be blotted out of human speech. I tell thee, lad, thy father was wise to forbid thee from seeking to acquire that fearful tongue!"

"But thou art thyself an Egyptian," said Arius, "and I suppose thou hast long used the wonderful language which thou dost condemn."

"Yea," answered the ancient, "but the speech I use is the hieratic form, invented by the priests for the very purpose of keeping their souls free from the polluting power of the popular forms of speech, to which a pure thought or expression is well-nigh impossible. But didst thou come hither to seek me out," asked the ancient, "or was thy coming accidental? What is thy name? Of what religion art thou? Why hast thou come to me?"

The old man spoke hurriedly and apparently with much anxiety, and the boy could not conjecture the cause of his manifest excitement, but after a moment's reflection upon the bitter and strange denunciation of man's ancient speech, and the subsequent things spoken by his companion, he replied in singularly musical and persuasive tones, the mesmeric light burning in his eyes, the bold, peculiar head erect and slightly bending forward toward him whom he addressed: "My name, sir, is Arius; my coming hither is purely accidental, as I supposed this mountain-side to be entirely uninhabited; my religion is that of our Lord and Saviour Jesus Christ!"

"Thou art a Christian," said the ancient, in tones of great astonishment; "so young too, but clear, bold, and settled in the new faith, as thy voice and manner undoubtedly proclaim. I am much pleased with thee, boy. Come thou with me, where I dwell alone, for I desire to speak with thee more fully. Wilt thou not come, Arius!"

"Willingly, sir, if the distance be not too great," replied the lad.

"It is very nigh," said the ancient; and then he turned and followed the path west for, perhaps, fifty yards, and then the path led southwardly for about the same distance, and stopped at an abrupt and densely wooded elevation in the side of the mountain. Arius saw that a rough but substantial stone wall formed the outside of a room that was for the most part composed of a cavity under the rock; and having passed through a door, on each side of which was a long, narrow window admitting light into the apartment, the ancient said: "Here is my dwelling, Arius; come thou within."

The room was nearly twenty feet square: the floor was smoothly covered with dry, white sand, procured perhaps by pulverizing sand-rocks taken from the mountain; there was a wooden table in the middle of the apartment, above which a huge oil-lamp was suspended, and a smaller table upon one side, upon which rested a complete service of beautifully fashioned earthen plates, cups, pitchers, dishes, and similar articles. There were several large and comfortable chairs made of huge reeds curiously interwoven, and a couch constructed of the same material, and covered deep but smoothly with lamb-skins, dressed with the wool on. Everything about the place indicated a rather coarse but genuine comfort, even to the presence of several beautiful goats that came with their kids to the door and gazed in at the old man with confidence and affection, as if he were a familiar and trustworthy friend.

"Be thou seated, my son," said the ancient, "and, if thou wilt eat, I have here goat's milk, bread, and dried fish and fruits in abundance."

"I am not an hungered," answered the lad, "but partake of the bread and milk to honor thy hospitality," which he did, and found both excellent. "Thy very palatable bread," he said, "is the same with that made at my home by Thopt, and is, she saith, the same that priests at Memphis always preferred to eat."

"Even so," replied the ancient, "and at Memphis for many years, indeed, I did eat thereof, and learned there the manner of the preparation of it."

And, when the lad had finished his slight repast, the old man said: "Thou art a Christian, boy; in what, then, dost thou believe? Tell me briefly, what dost thou believe?"

Then the lad stood up as he had been accustomed to do at home: the fine but peculiar head involuntarily erected itself upon his long and shapely neck, and drooped a little forward, a strange, scintillant light gleamed in his sweet, dark eyes; his elevated and extended right hand waved gently from side to side like the bâton of a music-master, and his musical, penetrating voice rang out clearly and incisively as he said: "I believe in God, the Father Almighty, and in Jesus Christ, his only-begotten Son, our Lord, who was conceived of the Holy Ghost, born of the Virgin Mary, crucified under Pontius Pilate, dead, and buried; the third day he rose from the dead, and ascended into heaven, and sitteth on the right hand of God the Father Almighty, whence he shall come to judge the quick and the dead. I believe in the Holy Ghost, in the holy common Church, in the forgiveness of sin, in the resurrection of the dead, and in the life everlasting. Amen!"

"So thou believest!" said the ancient. "But why dost thou say 'only-begotten' son? Are not all men the sons of God, even as the Greek poet saith, 'For we also are his offspring?'"

"Yea!" answered Arius, "all men are his sons by creation, and some of them by adoption--Jesus alone by generation; he was 'begotten,' not made."

"True! true!" said the ancient; "so teach the gospels, which I have here with me. So thou believest! When didst thou learn this faith, thou whole Egyptian; and dost thou never doubt it?"

"I know not when I learned it," answered Arius; "I was learning it from my mother when I lay helplessly upon her breast; I was learning it from my father when he dandled me upon his knees; every day and hour of my life I have learned it more and more;" and then, involuntarily rising upon his tiptoes, like a python standing upon its tail, with his head erect and bending slightly forward, and sparkling eyes agleam, he exclaimed, "and I was never such an idiot as to doubt it at all."

Then, as if modestly conscious of some impropriety in such demonstrative utterances in the presence of one so aged and venerable, he sank lower upon his chair with an ingenuous blush.

"O glorious certitude of youth and hope!" said the ancient, mournfully. "O bold, triumphant faith, fitting its possessor for happy and jubilant exertion in the accomplishment of all life's aims and purposes! Thou wast 'never such an idiot as to doubt it!' But I, that have seen nigh fourscore years of misery, do doubt it much and painfully. I that have mastered all the arts, science, and religion of ancient Egypt--a land that was wrinkled with age centuries before the era of old Moses; I that know both all that the priests of Kem ever taught the people, and also the higher and more recondite forms of ignorance in which the priests themselves believed--I verily know nothing! I can scarcely believe in anything save universal spiritual darkness, for which no day-spring cometh, and universal wretchedness, for which there is no cure. O wretched man that I am, who shall deliver me from this body of death?"

The bloodless hands were clasped upon the ancient's aching breast, the noble gray head was bowed with hopeless sorrow, the weary eyes seemed dim with long and bitter anguish. Arius gazed upon him with astonishment and sympathy. Then the grand gifts of every born minister of Christ, the missionary's yearning to instruct, the physician's longing for the power to heal and to strengthen, moved in the boy's heart, and once more he sprang to his feet, and with extended hand that quivered with emotion like the python's tongue, and tearful, scintillant eyes, and head bent forward from the long, lithe neck, and a strange thrill in his vibrant musical voice, he cried: "Who shall deliver thee? Surely Jesus Christ, our Lord! He saveth even unto the uttermost all that come unto God by him. Believe and live!"

"So! so!" said the ancient, in tones of hopeless weariness. "Believe and live! Believe and live! 'He that believeth on me shall never die! He that believeth on me, though he were dead, yet shall he live again.' O new, strange faith, hidden through all the dynasties like the Nile's undiscoverable source, yet ever hinted at in the few high, arid, half-intangible truths in which the priests of Ra believed! What if it be true? What if the spiritual dualism of the first cause, which the priests gradually elaborated into the splendid pageantry and elegant mysticism of Hesiri-Hes, and the offspring Horus, has at last become an actual truth by the incarnation of the spiritual Son of the one God that is necessarily a spiritual hermaphrodite? Through the long centuries the priests secretly sneered at the polytheisms which they taught to the people, and they did believe in one God that was utterly unknown to the masses of mankind, for whom they had neither name nor symbol; and they conceived him to be a dual entity, containing in himself the fullness of double spiritual sexhood; and they stood in awe of some grand revelation which they supposed would some time be made to mankind when this one, almighty, hermaphrodite spirit should 'beget' with one side of his spiritual nature and 'conceive' with the other, and incarnate its son in flesh, and save man by assuming human nature. This they saw foreshadowed in Hesiri-Hes; this was the mystery which the priests perceived in every Apis, the emblem of one 'hidden' like the fountains of the Nile; for in the hieratic language Hapi, which is 'hidden,' signifies both the sacred river and the sacred bull; for this they prepared the mummy that a body might be ready for the returning soul when 'the hidden' should be revealed; this, the sacred scarabæi dimly intimated, and this was the secret mystery that lurked beneath the veil of Hes that 'no mortal hand hath lifted.' Some such glorious revelation must have flitted past Greek Plato's vision, when he longed for a clearer statement of the will of God to men, and prophesied the coming man. This was the grand thought of Moses, the monotheist, when in the same breath he denounced all forms of polytheism, and yet designated the one God whom he worshiped by a name which is the plural number of a Hebrew noun"; and, as if he had forgotten the presence of Arius altogether, who sat listening to this strange monologue with silent wonder, the ancient continued the unconscious utterance of his fervid meditations: "So hath it been throughout the world with every ancientest form of all original myths; for while Assyria and the Medo-Persians and other comparatively modern nations, and afterward the Greeks and Romans, borrowed only the lower, vulgar forms which the Egyptians had fashioned for popular use, in China Chang and Eng symbolized the original conception of one dual God that afterward degenerated into anthropomorphism; and in India Indra and Agni, a primitive conception that antedates Brahma, Siva, and Vishnu, by countless centuries, and is the burden of the ancientest and uncorrupted Rig-Veda, bears unequivocal testimony to the same primitive conception; and the Buddhas taught that they were, perhaps believed themselves to be, earthly manifestations of the spiritual self-conception of one dual God: for polytheism was never the original form of any primitive nation's faith, and every people that began with paganism borrowed from some older nation in which the original faith had already been degraded. Strange! most strange! Oh, if it could be proved! If it could only be proved that Jesus of Nazareth is, in very truth, the incarnation of that which was to be 'begotten' and 'conceived' of the one dual God, and born of a woman into the world, how grandly would the fact vindicate the primitive utterances of all human faith, and translate its vague but splendid dreams into a glorious reality! It must be true! Surely it must be true! For among Egyptians, Chinese, Indians, and Jews, this original faith preceded all idolatries!"

Then, buried in profoundest meditation, the old man ceased to speak. But after a time he roused himself, and looking upon the astonished youth he said: "And thou believest all this! thou hast 'never been such an idiot as to doubt it!' Happy art thou, boy, if thou shalt preserve unfalteringly and unquestioningly thy serene and all-reliant faith."

But the lad's sturdy independence of thought asserted itself, and he answered: "Nay, sir! I have professed faith in none of the things of which thou speakest. I believe in one God and in Jesus Christ, his only-begotten Son, and in the Holy Ghost. I believe not in Hesiri-Hes, nor in Chang and Eng, nor in Indra and Agni, nor in any gods which Moses denounced as falsest idols. Nor in Jupiter, nor Venus, nor Mars, nor in any of the gods that came into fashion with the heathen long since Moses died."

The ancient smiled approvingly, and replied: "Thou art altogether in the right, my son. Many of the gods in which the nations believe were born long after the records kept by the Egyptian priests began; but all were born of the myths which Egyptian, Chinese, and Indian priests wove about the grand, primitive conception of one dual God. The idolaters of other lands received in various forms the mythologies which the priests wove about the most ancient, simple faith, which was primarily the same for all, only the children of Abraham refused to add anything to the original conception, clinging obstinately to the primitive monotheistic idea; and yet Moses designates the one God by his name of Adonai, the plural number of a Hebrew noun; and when the one God speaks of himself he uses the words 'we,' 'our,' and 'us': Let us make man in our own image and likeness. Thou seest that it would be contrary to reason that the original utterance of every faith should be the affirmation of God that was one, and yet more than one, unless the divine being is spiritually hermaphrodite, having a double spiritual sexhood. Thou seest that, if this were not so, Moses could not have used the plural number to designate one God. Thou seest that, if it were not so, the only act possible to God would have been creation, not generation; and thy faith in 'the only-begotten Son' must have been false; and the very ancientest forms of faith would have been demonstrated to be merely impossible falsehood--impossible, because there can not be a falsehood which does not originate in and grow out of a truth; for falsehood is a perversion or misconception of the truth; for falsehood is not that which hath no existence, but is the wrong statement or conception of that which doth exist. If it were not so, my son, thy faith in God the Father, Son, and Holy Ghost, would be merest polytheism, for three are not one, nor is one three; but the three may be one divine nature and family. For the one God was always conceived of by the primary faiths as a dual being, possessed of both elements of spiritual sexhood perfectly; and 'begotten' is a proper thing to say of one side of the dual God, and 'conceived' is a proper thing to say of the other; and so thou mayst believe, without any imputation of polytheism, in Christ, as a being 'begotten,' not created; 'conceived,' not made. Would that I knew that Jesus of Nazareth is he!"

"This learning is entirely new to me," said the lad. "Perhaps it is higher than I am yet able to comprehend. I believe in just precisely what the gospels say, no more, no less; that Jesus is the Christ, only-begotten Son of God, conceived of the Holy Ghost, before there was a creation, and born of the Virgin into the world long after God by him had made all things that are created. But, with thy profound knowledge of all these mysteries, how is it that thou thyself dost not believe? Who and what art thou, thou ancient, learned, yet unhappy man, whom may our Lord soon bless and save?"

"I love thee, boy, but I am old, and now too weary to talk more with thee. Wilt thou not come unto me again? I desire to live in seclusion as I have done for years, and beg of thee to speak of me to none; but come again thyself whenever thou canst."

"I will return upon the seventh day hence," said Arius, "and speak of thee to none except my father's family, and thou wilt not be annoyed by them. And so fare-thee-well, sir, and may the peace of God come upon thee!"

"Amen!" said the ancient, "and farewell!"

CHAPTER VI.

FLOTSON OF THE MIDDLE SEA.

In the evening of that day upon which Arius encountered the strange old eremite upon the mountainside, draggled skirts of clouds swept across the northern horizon, and distant lightnings gleamed upon the waves. During the night the storm came nearer and nearer, and before sunrise the wind roared wildly over the Baucalis farm, and the troubled sea broke in foam and thunder for many a league along the coast. All day the tempest raged, but with nightfall the clouds broke away, although the turbulent waves continued to roll and tumble on the coast, and the angry waters gurgled through the narrow entrance into the little bay upon which Baucalis fronted. The dwellers at the farm watched the magnificent display from their open windows, but saw no sign of any ship belabored by the storm, and, after their usual religious exercises, retired to rest, thankful that there seemed to be no wreck along their coasts. During the night the sea ran down, and when Arius, early in the beautiful morning, went to the garden's edge beside the water, there was only a gentle swell perceivable upon the bosom of the deep, and a faint murmur of the waters crowding into and out of the narrow opening of the bay with a gurgling noise from which the farm derived its name. The lad pursued his usual occupation, until his attention was caught by a sound under the bank below him, as if some one gently and regularly struck upon the rock; and the boy then stepped forward, and, parting with his hands the fringe of shrub and weeds that grew upon the verge of the land, he gazed down into the waters of the bay, and at once discovered that the unusual sounds were made by the striking of the ends of some spars that composed a small raft against the rock, with the rise and fall of every wave. He also saw that two long spars or fragments of a ship's mast had been fastened across two others so as to form a small square between them, and that a large bull's hide was securely stretched over this square, leaving the four ends of the timbers extending beyond it. He also saw the outline of a human form lying supinely upon the hide, and of a smaller figure, with its head resting upon the other, both covered over with a bright-hued woolen quilt.

The lad called loudly to his father, who was at work in an adjacent field, but at a considerable distance from him, and, as soon as he had caught his attention, Arius sprang down the bank to ascertain whether the persons so quietly lying upon the raft were still alive. The ends of the timbers projected far beyond the hide upon which they lay, and the boy found himself in deep water almost at his first step from the shore; but he had been accustomed to daily baths in the bay from childhood, and without fear or hesitation he boldly dashed in between the projecting timbers toward the hide on which the bodies lay. The noise he made in calling Ammonius, and in dashing through the water, roused up one of the sleepers on the raft, and she slightly raised her head, and with her hand threw back the woolen covering, and Arius saw the swarthy face of a young Egyptian girl of twelve turned upon him with wide-open, wondering eyes. The other form was that of a woman, but she neither spoke nor moved, and Arius thought she must be dead. But the girl did speak, and the boy thought she used the Egyptian tongue, although he could not understand her words. Then he said, "Maiden, canst thou speak in Greek."

A swift gleam of intelligence broke over the child's wan face, and she joyfully answered: "Yea! for in Alexandria Greek is the common speech of all, whether they be Romans, Egyptians, or Jews!"

"Art thou wet?"

"Yea," she said, "soaked in salt water for I know not how long; but I have slept soundly, and mamma has not even yet waked up."

"If thou art so thoroughly wet already, a little more water will not hurt thee; so put thine arms about my neck, hold fast, and I will carry thee to land."

"But mother!" she cried; and then becoming frightened that she did not awake, she kissed her passionately, saying: "Mamma! mother! wake up! We have drifted to the shore!"

Then the poor lady murmured words that neither of them could comprehend, but she made no attempt to move, and seemed to be talking unconsciously. Then Arius took the girl's hand in his, saying gently: "My father will soon be here, and together we can take thy mother from the raft. Come thou with me."

Then the girl raised herself up into a sitting posture, and Arius, holding to the spar with one hand, with the other drew her down into the sea beside him, saying: "Now put up thine arms and hold on tightly; it is but a few feet to the shore."

And the girl said, "I can swim as well as thou, but I am weary and cold and hungry, and will put one hand on thy shoulder." And when she had done so the boy went hand over hand along the spar, and drew himself and her rapidly shoreward, until his feet rested firmly upon the bottom, and then he caught the child up in his arms and lifted her up to the dry ground.

By this time, Ammonius, coming with all speed, had reached the bank above them, and at one swift, intelligent glance comprehended the scene in all its pitiful details; then he sprang down the bank beside them, and said unto Arius, "Doth the woman yet live?"

"Yea, father, she was talking even now; but I scarcely think she knew what things she said."

"Run thou unto the house swiftly, tell thy mother, and bring hither a saw."

And the boy sprang up the bank instantly and ran homeward. Then Ammonius spoke kindly to the girl, saying, "How farest thou, little maiden?"

And the child said: "I am well enough, but wet and hungry. But mamma is ill. Please bring her to the land."

"Yea, maiden; soon will my son return with a saw, wherewith I can saw off two of the timbers where they cross the other two, and so draw the raft up close to the land, and then lift thy mother gently and safely to the shore. Dost thou understand me, child?"

"Yea," she answered, "and I see that it is best to wait. But I want my mother; she is sick indeed."

Very soon the agile youth returned, bringing the saw with him, and Ammonius immediately swam out to the bull's hide, and sawed away two of the timbers at the intersection thereof, and quickly drew the raft close up against the shore, and took up the quilt and cast it to Arius, telling him to spread it out upon the ground, and in his strong arms lifted up the unconscious woman and bore her up the bank and gently laid her upon the quilt. Soon Arete and old Thopt joined them; and Arius and his mother took each an end of the quilt upon which the woman lay, and Ammonius gathered up the other two ends, and they bore her gently but swiftly to the cottage; and old Thopt took the girl's hand in hers and followed them as quickly as her growing infirmities permitted.

Arete and old Thopt stripped the poor lady of her elegant apparel that was soaked through with sea-water, and rubbed her vigorously with woolen cloths, clothed her with warm woolen gowns out of Arete's wardrobe, and gave her hot tea made of such shrubs as were known to their simple domestic pharmacy. The sufferer manifestly got much relief from this treatment, but it was only too apparent that the terrible exposure to which she had been subjected had taken hold upon the very roots of life in her beautiful but delicate frame. Her unconscious murmurs were uttered in the Egyptian tongue, and, no sooner had old Thopt heard it, than a strange excitement seized her, and she answered the lady in the same strange speech, crooning over her like a mother over a sick child, or more like some affectionate animal licking its wounded young; for the Egyptian speech evidently shows the syllabication into articulate sounds of thoughts that were primarily expressed in signs and grimaces--the translation of brute means of communication into words; and its original rudimentary form is as direct and unveiled in the expression of passion and emotion as the actions of an animal could be.

The maiden, Theckla, having been well rubbed, well clad in dry garments, and well fed with hot soup and viands, seemed almost free from any ill effects of her long exposure upon the raft; and, being assured that her mother was tenderly cared for, rapidly recovered her strength and spirits.

The famous medical school at Cyrene educated many men in all the learning of a profession which was then in its infancy, and so thoroughly infested with charlatanism that even the most eminent professors of the art of healing commanded but small respect among intelligent people; and the Christians especially had no faith in their pretended ability to cure disease. In ordinary cases they trusted to careful nursing, and the curative power of nature in people whose freedom from vice and whose simple, healthful manner of life gave the patient every chance of recovery, without the use of incantations, charms, and poisons, which then constituted the chief resources of professional pharmacy; and in desperate cases they anointed the stricken one with oil, obtained the prayers of the Church in his behalf, and calmly awaited the issue; having neither any inordinate love of life nor any distressful fear of death, and looking upon even a fatal issue of the illness as a change that was often better than recovery--a happy release from the cares and uncertainties of earthly life, that was neither to be too rashly sought for nor too anxiously avoided. Hence the women at the farm themselves assumed the care of their interesting patient, and gave her constant and affectionate attention, but no drugs except such simple remedies as were in common family use, of all of which old Thopt had a very thorough knowledge. The old woman believed that sound and refreshing sleep is the secret of health and longevity, and that no one would die so long as this blessing was obtainable; and hence, in her opinion, the poppy was a panacea. The bark of certain species of the willow she knew to be good against malarial fevers, and this was her favorite remedy in every disease which manifested a remittent or intermittent form. She had no hesitation in declaring that the lady would be ill a long time, and that whether she would live or die must depend upon the vital forces she had to draw upon; for old Thopt had always remained at least a semi-pagan, and, if there was any Christianity in her, it was inextricably tangled up with the remnants of the old religion which she had learned in her home upon the Nile. She loved her mistress passionately and devotedly, just as a faithful dog might have loved, and she refused to accept the freedom offered to her by Arete when, under the influence and instructions of Ammonius, that lady had become a Christian; because one of the fixed and immovable articles of her ancient creed was that many Egyptians were created to be slaves, and that she was one of them; so that it would have been a measureless impiety for her to set up herself to be free. If she had any hatred of the new religion, it grew out of the fact that that faith undertook to abolish the relation of mistress and slave between Arete and herself. She had not undressed and washed her patient without immediately perceiving that she was one of that aristocratic class who had come into the world to enjoy all of its advantages, and to be waited upon by slaves, as was demonstrated to old Thopt's satisfaction by the fineness of her kilt, girdle, and gown, and by the delicate pink-color of her flesh beneath it; and the old woman would as soon have thought of organizing a rebellion against Anubis, the jackal-headed god himself, as to have thought of withholding proper reverence and care from the superior being who had been cast upon her guardianship. So that the Christian charity of Arete and the inborn sense of duty and obligation which generations of inherited servitude had made second nature in old Thopt combined to secure faithful and untiring care in behalf of the sick woman, and one or the other of them was in attendance upon her day and night.

But as Ammonius had carried her from the raft to the land, and on the way up to the house, he had heard her utter unconsciously, in the Egyptian language, disjointed sentences which caused him much anxiety; and, as soon as her immediate wants had been attended to, he charged the family that they were not in any way to apprise the lady that she had fallen into the hands of Christians until such time as he might deem it proper to instruct them otherwise; but that they should be as diligent in their care of her as if she had been the sister of them all. Before the close of the first day's watching beside her patient, Arete found ample reason, in the lady's feverish revelations, for the injunctions which her husband had given concerning her. She talked almost incessantly: now of her home in Alexandria; now of the rulers of Egypt; now of her husband Amosis, and of her daughter; now of some special mission which Amosis had undertaken at Rome; now of the fearful tempest; now of a desperate struggle upon the raft between her husband and some one else, in which both had fallen into the sea together. The substance of this disjointed and feverish babbling left no doubt upon Arete's mind that the lady's husband was in the service of the rulers of Egypt, and high in the confidence of both the priests and of the government; nor that he was a bitter adversary of the Christians; nor that, when overtaken by the tempest, he was on his journey to Rome, to obtain from the Emperor larger authority to persecute the Christians, even to extermination, in Egypt and throughout Northern Libya. She gathered also that when the officer and his wife and child had betaken themselves to the raft as their last hope of safety, some one, seeing that all order and discipline were lost, inflamed by a guilty passion for the beautiful woman, had leaped upon the raft with them as it was leaving the vessel's side, and that a desperate struggle had occurred between the husband and the intruder, in which both had fallen into the sea; and that the lady herself regarded the very name of Christians with detestation and horror, and fully sympathized with her husband's purpose to persecute them; and she had expected him to reap great and rapid advancement from his zeal against the churches. And, although not unconscious of the element of danger lurking in their intercourse with such a conscientious hater of Christianity, Arete felt even larger compassion for her beautiful patient's pagan darkness than for her physical illness; but she fully realized the propriety of her husband's caution upon the subject.

And so the weary days went by, and on the sixth morning the fever broke, and left the poor lady with restored consciousness, but physically as weak and helpless as an infant.

During these days, Arius and Theckla had become fast friends. She was a beautiful child, but an Egyptian of the aristocratic class. Her hair, which was as black as jet, curled profusely all around and over her shapely head in luxuriant masses. Her forehead was low and broad, the face a perfect oval from the full temples to the point of the plump, delicate, projecting chin, while the small, full-lipped mouth was red as a cherry, the upper lip notably short and voluptuous. The black, arched, delicate eyebrows nearly met at the root of the high, straight, delicately chiseled nose, and the large, dark eyes, soft, black, and fathomless, free alike from fire and languishment, were of a kind found nowhere on earth except along the Nile--full, wide-open eyes that seemed calm and untroubled as the sightless orbs of any sphinx, yet full of mystery as is the old, old land of Kem. Arius soon discovered that the girl was remarkably bright and quick, but that she could neither read nor write, all the instruction she had ever received (and she had been very carefully taught) having been communicated by oral teaching. Her native tongue was, of course, that of Egypt, but she spoke Greek with fluency, and Latin also, but with difficulty and hesitation.

On the evening of the day on which she had been rescued from the waves, the boy and girl were playing and chatting together in the shade before the cottage. The sun was just sinking beyond the distant mountain-range, when the girl said, "Do you go at sunrise or at sunset?"

"Go whither?" said Arius.

"Why, to worship Mentu, or Atmu, of course! Do you not worship?"

"Worship whom?" asked Arius.

"Oh," she answered, "old Ea, or Ptah, or Hesiri-Hes, or the other gods, any of them you prefer?"

"I do not worship any of them," said Arius.

"Perhaps, then," said Theckla, "thou art an atheist, and hatest all of the gods; and that is very wrong. For papa says that the atheists are little better than the Christians themselves, and that it is owing to their evil influence that so many young people in Alexandria are growing up to believe in nothing. But, blessed be the gods, I have been brought up in religion!"