Volume 6 — Chapter VI.

"Chione in grief, and a prey to despair!"

It was the Christian bishop who spoke, and his interlocutor was Lotis.

"Even so, my lord. During her illness the report was that she was beset by the furies. When I saw her, it seemed as though the hand of some avenging god lay heavy on her. If, my lord, you Christians are adepts in magic, as many people believe I would ask you to disenthrall her from the influence under which she suffers, whatever it may be."

"And it is Chione who is this famous Leontium, who has made so great a sensation in the eastern cities?" continued Dionysius, as if not hearing the last speech of Lotis.

"It is so."

"From what I have heard, her eloquence is something unusual."

"I too have heard so; but for myself, I was never present at one of her instructions. I saw her alone, bowed down as it were beneath the weight of the truth she was carrying; but unable to speak the last word, that word which promised to be the key to all the rest, the solution of mystery, the harmonizer of ideas. That last word was not spoken at Nauplia; her pupils awaited it, but her tongue was as it were paralyzed. Some powerful influence seemed ever to prevent her from speaking it."

"Poor Chione!"

"My lord, may I venture to ask of you, do you believe, as some do, that Chione is in possession of a truth she dare not declare? that some divine hand is pressing down within her the word that is panting for expression? Is Chione bewitched?"

"She is suffering from a supernatural influence, that is certain."

"And can you deliver her? Why else did she send me to you?"

"If she so will, she may be delivered; but the supernatural Word she cannot speak has been offended; the sacrifice he demands is great; will she make it?"

"If in her power, I think she will. She is a mystery to me, as all life seems to be. What is that Word Chione has offended? how did she offend? what must she do to appease the divine wrath?"

"My child," said the old Areopagite solemnly, "truth is not a plaything wherewith to amuse the intellect, not a toy to while away a tedious hour with. Truth is the manifestation of the eternal harmonies, those harmonies which man has interfered with, into which he has introduced a discord, the discord of sin. The humility of man, the recognition of sin, such a recognition as brings the voluntary humiliation of self, must precede his admission to the kingdom where those harmonies are restored. The vainglory of philosophy, the pride of science, however correct may be their surmises, are without life. They can neither restore these harmonies, nor catch a glimpse of the glory of that eternal comprehensive Unity, in which all beauty, melody, and good reside; that eternal idea of which matter is the varied type. A type now deranged by man's act so hopelessly, that human power is utterly inadequate to its restoration."

"But the restorer comes; the expectation of nations points to this," said Lotis; "and that expectation is everywhere; in India as in Cathay, in Greece and among the barbarians."

"The deliverer is come already," said Dionysius.

"Then why is he not proclaimed? Is this the unspoken word that Chione might not utter? Why, if the deliverer is here, is he not announced?"

"Because, before the disorder of exterior things can be remedied, the interior remedy must be applied to the soul. Exterior forms obey the interior impulse. Man is lord of matter, and man's disordered soul reflects itself upon the material subject to him. The disorder manifest throughout exterior creation will be remedied when the disordered spirit of man is healed. Therefore is it that, now that the restorer is come, he is not recognized; for he insists on the purification of the spirit, on the annihilation of selfishness, on the necessity of being reunited in spirit with the essential good as a precursor of other renovations. That done, exterior good follows as of course."

"Even as wealth follows industry, and health the practice of temperance," said Lotis.

"Natural virtue brings its results sometimes," said the venerable teacher, "when justice rules; but as matters stand now, the winner of wealth has often the least share. Oppression is one of the inevitable results of making self-love the centre of action instead of taking the justice of the eternal God for our guide. Man's soul was created in the image of God. Hence its affinity for beauty, its appreciation of lofty idea, its glowing enthusiasm at recital of heroic deeds: but man's will snapped the cord that bound it to the eternal will. Enamored of his own charms, he forgot the source of his beauty; proud of his mighty intellect, he has ceased to adore the God of all understanding; freeing himself from the shackles of duty, he cast away alike the nourishment of his beauty and the food of his towering intellect. Man's will must be directed to DESIRE God ere he can regain good. Hence the work of the Redeemer is interior; it is the implanting of the Holy Spirit as the necessary step to the true redemption."

"Chione's philosophy resembles this in some degree," said Lotis.

Dionysius did not answer, Lotis resumed.

"Who is this Word of whom Chione speaks?"

The answer came slowly, solemnly, deliberately, and it fell on the ear of Lotis, as if a divine power accompanied it:

"Jesus Christ."

"The Saviour anointed," whispered she to herself, as she translated the words: "The Saviour of men, anointed by God." There was evidently a revelation to her, conveyed by the words; one of those miraculous influences which, in the early days, "long ago," were so common among truth-seeking souls. Her reverie lasted long, and the good bishop did not interrupt her. He knew that the Holy Spirit was shedding his influence upon her. Suddenly she turned upon him with the question:

"And is Jesus Christ an inspired man, or is he God?"

"Jesus Christ is the Word of God, and the Word was made flesh, and dwelt among us," answered the bishop.

Lotis replied not. The bishop continued in a very low voice:

"In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him: and without him was not anything made that was made. In him was life; and the life was the light of men: and the light shineth in darkness; and the darkness comprehended it not." (St. John i. 1-5.)

And Lotis fell on her knees, saying, "Lead me to him, to the Divine Word, to Jesus Christ, for I will have no other master."

"It is well, my child," said the good bishop, laying his hand solemnly on her head. "It is well. May he who has thus directed your choice give you the further grace to continue unto the end. But, Lotis, you must learn the price of redemption; you must know who the Master is you have chosen."

And the venerable bishop, in a few short but impressive words, traced the history of the world from Adam's fall, through the line of patriarchs, through the perversion of morals which called forth the deluge. He spoke of the call of Abraham, of the mission of Moses, of the succession of the prophets unto John the Baptist; and finally, of the advent of our Lord himself; of his coming to his own, and of his own receiving him not; of his life, miracles, and crucifixion; of his death, resurrection, and ascension; and finally, of the descent of the Holy Spirit.

Lotis listened and believed, and demanded to be washed from her sins, that she might understand. She, yet a neophyte, seemed to comprehend that sin forms the darkness which hinders the soul from contemplating God. "Wash me from my sins," she said, "that I may see the light."'

To Be Continued.