A Thorny Path. Complete
So he answered Melissa coolly, as if he were telling her of a decision already formed:
“Of course! I meant to see Philip too; only”—and he paused, for anxiety about Alexander again came to the front—“I can not bear to remain in such uncertainty about the boy.”
At this instant the door opened. The new-comer was Andreas, the man to whom Diodoros had advised Alexander to apply for protection and counsel; and Melissa greeted him with filial affection.
He was a freedman in her lover’s family, and was the steward and manager of his master’s extensive gardens and lands, which were under his absolute control. No one could have imagined that this man had ever been a slave; his face was swarthy, but his fine black eyes lighted it up with a glance of firm self reliance and fiery energy. It was the look of a man who might be the moving spirit of one of those rebellions which were frequent in Alexandria; there was an imperious ring in his voice, and decision in the swift gestures of his hardened but shapely hands.
For twenty years, indeed, he had ruled over the numerous slaves of Polybius, who was an easy-going master, and an invalid from gout in his feet. He was at this time a victim to a fresh attack, and had therefore sent his confidential steward into the town to tell Heron that he approved of his son’s choice, and that he would protect Alexander from pursuit.
All this Andreas communicated in few and business-like words; but he then turned to Melissa, and said, in a tone of kindly and affectionate familiarity: “Polybius also wishes to know how your lover is being cared for by the Christians, and from hence I am going on to see our sick boy.”
“Then ask your friends,” the gem-cutter broke in, “to keep less ferocious dogs for the future.”
“That,” replied the freedman, “will be unnecessary, for it is not likely that the fierce brute belongs to the community whose friendship I am proud to claim; and, if it does, they will be as much grieved over the matter as we can be.”
“A Christian would never do another an ill turn!” said Heron, with a shrug.
“Never, so far as justice permits,” replied Andreas, decisively. Then he inquired whether Heron had any message or news to send to his son; and when the gem-cutter replied that he had not, the freedman was about to go. Melissa, however, detained him, saying:
“I will go with you if you will allow me.”
“And I?” said Heron, irritably. “It seems to me that children are learning to care less and less what their fathers’ views and requirements may be. I have to go to Philip. Who knows what may happen in my absence? Besides—no offense to you, Andreas—what concern has my daughter among the Christians?”
“To visit her lover,” replied Andreas, sharply. And he added, more quietly: “It will be a pleasure to me to escort her; and your Argutis is a faithful fellow, and in case of need would be of more use here than an inexperienced girl. I see no reasonable ground for detaining her, Heron. I should like afterwards to take her home with me, across the lake; it would be a comfort to Polybius and soothe his pain to have his favorite with him, his future daughter.—Get ready, my child.”
The artist had listened with growing anger, and a swift surge of rage made him long to give the freedman a sharp lesson. But when his glaring eye met the Christian’s steady, grave gaze, he controlled himself, and only said, with a shrug which sufficiently expressed his feeling that he was surrendering his veto against his better judgment, addressing himself to Melissa and ignoring Andreas:
“You are betrothed, and of age. Go, for aught I care, in obedience to him whose wishes evidently outweigh mine. Polybius’s son is your master henceforth.”
He folded his mantle, and when the girl hastened to help him he allowed her to do it; but he went on, to the freedman: “And for aught I care, you may take her across the lake, too. It is natural that Polybius should wish to see his future daughter. But one thing I may ask for myself: You have slaves and to spare; if anything happens to Alexander, let me hear of it at once.”
He kissed Melissa on the head, nodded patronizingly to Andreas, and left the house.
His soft-hearted devotion to a vision had weakened his combativeness; still, he would have yielded less readily to a man who had once been a slave, but that the invitation to Melissa released him of her presence for a while.
He was not, indeed, afraid of his daughter; but she need not know that he wanted Philip to make him acquainted with Serapion, and that through his mediation he hoped at least to see the spirit of the wife he mourned. When he was fairly out of the house he smiled with satisfaction like a school-boy who had escaped his master.
CHAPTER VII
Melissa, too, had a sense of freedom when she found herself walking by the side of Andreas.
In the garden of Hermes, where her father’s house stood, there were few signs of the excitement with which the citizens awaited Caesar’s arrival. Most of those who were out and about were going in the opposite direction; they meant to await the grand reception of Caracalla at the eastern end of the city, on his way from the Kanopic Gate to the Gate of the Sun. Still, a good many—men, women and children—were, like themselves, walking westward, for it was known that Caesar would alight at the Serapeum.
They had scarcely left the house when Andreas asked the girl whether she had a kerchief or a veil in the basket the slave was carrying behind her; and on her replying in the affirmative, he expressed his satisfaction; for Caracalla’s soldiery, in consequence of the sovereign’s weakened discipline and reckless liberality, were little better than an unbridled rabble.
“Then let us keep out of their way,” urged Melissa.
“Certainly, as much as possible,” said her companion. “At any rate, let us hurry, so as to get back to the lake before the crowd stops the way.
“You have passed an eventful and anxious night, my child, and are tired, no doubt.”
“Oh, no!” said she, calmly; “I had some wine to refresh me, and some food with the Christians.”
“Then they received you kindly?”
“The only woman there nursed Diodoros like a mother; and the men were considerate and careful. My father does not know them; and yet—Well, you know how much he dislikes them.”
“He follows the multitude,” returned Andreas, “the common herd, who hate everything exceptional, everything that disturbs their round of life, or startles them out of the quietude of their dull dreams. Woe to those who call by its true name what those blind souls call pleasure and enjoyment as serving to hasten the flight of time—not too long at the most; woe to those who dare raise even a finger against it!”
The man’s deep, subdued tones were strongly expressive of the wrath within him; and the girl, who kept close to his side, asked with eager anxiety, “Then my father was right when he said that you are a member of the Christian body?”
“Yes,” he replied, emphatically; and when Melissa curiously inquired whether it were true that the followers of the crucified God had renounced their love for home and country, which yet ought to be dear to every true man, Andreas answered with a superior smile, that even the founder of the Stoa had required not only of his fellow-Greeks but of all human beings, that they should regulate their existence by the same laws, since they were brethren in reason and sense.
“He was right,” added Andreas, more earnestly, “and I tell you, child, the time is not far off when men shall no longer speak of Roman and Greek, of Egyptian and Syrian, of free men and slaves; when there shall be but one native land, but one class of life for all. Yea, the day is beginning to dawn even now. The fullness of the time is come!”
Melissa looked up at him in amazement, exclaiming: “How strange! I have heard those words once to-day already, and can not get them out of my head. Nay, when you confirmed my father’s report, I made up my mind to ask you to explain them.”
“What words?” asked Andreas, in surprise. “The fullness of the time is come.”
“And where did you hear them?”
“In the house where Diodoros and I took refuge from Zminis.”
“A Christian meeting-house,” replied Andreas, and his expressive face darkened. “But those who assemble there are aliens to me; they follow evil heresies. But never mind—they also call themselves Christians, and the words which led you to ponder, stand to me at the very gate of the doctrine of our divine master, like the obelisks before the door of an Egyptian temple. Paul, the great preacher of the faith, wrote them to the Galatians. They are easy to understand; nay, any one who looks about him with his eyes open, or searches his own soul, can scarcely fail to see their meaning, if only the desire is roused in him for something better than what these cursed times can give us who live in them.”
“Then it means that we are on the eve of great changes?”
“Yes!” cried Andreas, “only the word you use is too feeble. The old dull sun must set, to rise again with greater glory.”
Ill at ease, and by no means convinced, Melissa looked her excited companion in the face as she replied:
“Of course I know, Andreas, that you speak figuratively, for the sun which lights the day seems to me bright enough; and is not everything flourishing in this gay, busy city? Are not its citizens under the protection of the law? Were the gods ever more zealously worshiped? Is my father wrong when he says that it is a proud thing to belong to the mightiest realm on earth, before whose power barbarians tremble; a great thing to feel and call yourself a Roman citizen?”
So far Andreas had listened to her with composure, but he here interrupted, in a tone of scorn “Oh, yes! Caesar has made your father, and your neighbor Skopas, and every free man in the country a Roman citizen; but it is a pity that, while he gave each man his patent of citizenship, he should have filched the money out of his purse.”
“Apion, the dealer, was saying something to that effect the other day, and I dare say it is true. But I can not be persuaded against the evidence of my own eyes, and they light on many good and pleasant things. If only you had been with us to the Nekropolis yesterday! Every man was honoring the gods after his own manner. Some, indeed, were grave enough; still, cheerfulness won the day among the people. Most of them were full of the god. I myself, who generally live so quietly, was infected as the mystics came back from Eleusis, and we joined their ranks.”
“‘Till the spy Zminis spoiled your happiness and imperiled your brother’s life for a careless speech.”
“Very true!”
“And what your brother heedlessly proclaimed,” Andreas went on, with flashing eyes, “the very sparrows twitter on the house-tops. It is the truth. The sovereign of the Roman Empire is a thousand times a murderer. Some he sent to precede his own brother, and they were followed by all—twenty thousand, it is said—who were attached to the hapless Geta, or who even spoke his name. This is the lord and master to whom we owe obedience whom God has set over us for our sins. And when this wretch in the purple shall close his eyes, he, like the rest of the criminals who have preceded him on the throne, will be proclaimed a god! A noble company! When your beloved mother died I heard you, even you, revile the gods for their cruelty; others call them kind. It is only a question of how they accept the blood of the sacrificed beasts, their own creatures, which you shed in their honor. If Serapis does not grant some fool the thing he asks, then he turns to the altar of Isis, of Anubis, of Zeus, of Demeter. At last he cries to Sabazios, or one of the new deities of Olympus, who owe their existence to the decisions of the Roman Senate, and who are for the most part scoundrels and villains. There certainly never were more gods than there are now; and among those of whom the myths tell us things strange enough to bring those who worship them into contempt, or to the gallows, is the countless swarm of good and evil daimons. Away with your Olympians! They ought to reward virtue and punish vice; and they are no better than corruptible judges; for you know beforehand just what and how much will avail to purchase their favors.”
“You paint with dark colors,” the girl broke in. “I have learned from Philip that the Pythagoreans teach that not the sacrifice, but the spirit of the offering, is what really matters.”
“Quite right. He was thinking, no doubt, of the miracle-monger of Tyana, Apollonius, who certainly had heard of the doctrine of the Redeemer. But among the thousand nine hundred and ninety, who here bring beasts to the altar, who ever remembers this? Quite lately I heard one of our garden laborers ask how much a day he ought to sacrifice to the sun, his god. I told him a keration—for that is what the poor creature earns for a whole day’s work. He thought that too much, for he must live; so the god must be content with a tithe, for the taxes to the State on his earnings were hardly more.”
“The divinity ought no doubt to be above all else to us,” Melissa observed. “But when your laborer worships the sun, and looks for its benefits, what is the difference between him and you, or me, or any of us, though we call the sun Helios or Serapis, or what not?”
“Yes, yes,” replied Andreas. “The sun is adored here under many different names and forms, and your Serapis has swallowed up not only Zeus and Pluto, but Phoebus Apollo and the Egyptian Osiris and Ammon, and Ra, to swell his own importance. But to be serious, child, our fathers made to themselves many gods indeed, of the sublime phenomena and powers of Nature, and worshiped them admiringly; but to us only the names remain, and those who offer to Apollo never think of the sun. With my laborer, who is an Arab, it is different. He believes the light-giving globe itself to be a god; and you, I perceive, do not think him wholly wrong. But when you see a youth throw the discus with splendid strength, do you praise the discus, or the thrower?”
“The thrower,” replied Melissa. “But Phoebus Apollo himself guides his chariot with his divine hands.”
“And astronomers,” the Christian went on, “can calculate for years to come exactly where his steeds will be at each minute of the time. So no one can be more completely a slave than he to whom so many mortals pray that he will, of his own free-will, guide circumstances to suit them. I, therefore, regard the sun as a star, like any other star; and worship should be given, not to those rolling spheres moving across the sky in prescribed paths, but to Him who created them and guides them by fixed laws. I really pity your Apollo and the whole host of the Olympian gods, since the world has become possessed by the mad idea that the gods and daimons may be moved, or even compelled, by forms of prayer and sacrifices and magic arts, to grant to each worshiper the particular thing on which he may have set his covetous and changeable fancy.”
“And yet,” exclaimed Melissa, “you yourself told me that you prayed for my mother when the leech saw no further hope. Every one hopes for a miracle from the immortals when his own power has come to an end! Thousands think so. And in our city the people have never been more religious than they are now. The singer of the Ialemos at the feast of Adonis particularly praised us for it.”
“Because they have never been more fervently addicted to pleasure, and therefore have never more deeply dreaded the terrors of hades. The great and splendid Zeus of the Greeks has been transformed into Serapis here, on the banks of the Nile, and has become a god of the nether world. Most of the ceremonies and mysteries to which the people crowd are connected with death. They hope that the folly over which they waste so many hours will smooth their way to the fields of the blest, and yet they themselves close the road by the pleasures they indulge in. But the fullness of time is now come; the straight road lies open to all mankind, called as they are to a higher life in a new world, and he who follows it may await death as gladly as the bride awaits the bridegroom on her marriage day. Yes, I prayed to my God for your dying mother, the sweetest and best of women. But what I asked for her was not that her life might be preserved, or that she might be permitted to linger longer among us, but that the next world might be opened to her in all its glory.”
At this point the speaker was interrupted by an armed troop which thrust the crowd aside to make way for the steers which were to be slaughtered in the Temple of Serapis at the approach of Caesar. There were several hundred of them, each with a garland about its neck, and the handsomest which led the train had its horns gilded.
When the road was clear again, Andreas pointed to the beasts, and whispered to his companion “Their blood will be shed in honor of the future god Caracalla. He once killed a hundred bears in the arena with his own hand. But I tell you, child, when the fullness of time is come, innocent blood shall no more be shed. You were speaking with enthusiasm of the splendor of the Roman Empire. But, like certain fruit-trees in our garden which we manure with blood, it has grown great on blood, on the life-juice of its victims. The mightiest realm on earth owes its power to murder and rapine; but now sudden destruction is coming on the insatiate city, and visitation for her sins.”
“And if you are right—if the barbarians should indeed destroy the armies of Caesar,” asked Melissa, looking up in some alarm at the enthusiast, “what then?”
“Then we may thank those who help to demolish the crumbling house!” cried Andreas, with flashing eyes.
“And if it should be so,” said the girl, with tremulous anxiety, “what universal ruin! What is there on earth that could fill its place? If the empire falls into the power of the barbarians, Rome will be made desolate, and all the provinces laid waste which thrive under her protection.”
“Then,” said Andreas, “will the kingdom of the Spirit arise, in which peace and love shall reign instead of hatred and murder and wars. There shall be one fold and one Shepherd, and the least shall be equal with the greatest.”
“Then there will be no more slaves?” asked Melissa, in growing amazement.
“Not one,” replied her companion, and a gleam of inspiration seemed to light up his stern features. “All shall be free, and all united in love by the grace of Him who hath redeemed us.”
But Melissa shook her head, and Andreas, understanding what was passing in her mind, tried to catch her eye as he went on:
“You think that these are the impossible wishes of one who has himself been a slave, or that it is the remembrance of past suffering and unutterable wrong which speaks in me? For what right-minded man would not desire to preserve others from the misery which once crushed him to earth with its bitter burden?—But you are mistaken. Thousands of free-born men and women think as I do, for to them, too, a higher Power has revealed that the fullness of time is now come. He, the Greatest and Best, who made all the woes of the world His own, has chosen the poor rather than the rich, the suffering rather than the happy, the babes rather than the wise and prudent; and in his kingdom the last shall be first—yea, the least of the last, the poorest of the poor; and they, child, are the slaves.”
He ended his diatribe with a deep sigh, but Melissa pressed the hand which held hers as they walked along the raised pathway, and said: “Poor Andreas! How much you must have gone through before Polybius set you free!”
He only nodded, and they both remained silent till they found themselves in a quiet side street. Then the girl looked up at him inquiringly, and began again:
“And now you hope for a second Spartacus? Or will you yourself lead a rebellion of the slaves? You are the man for it, and I can be secret.”
“If it has to be, why not?” he replied, and his eyes sparkled with a strange fire. But seeing that she shrank from him, a smile passed over his countenance, and he added in a soothing tone: “Do not be alarmed, my child; what must come will come, without another Spartacus, or bloodshed, or turmoil. And you, with your clear eyes and your kind heart, would you find it difficult to distinguish right from wrong, and to feel for the sorrows of others—? Yes, perhaps! For what will not custom excuse and sanctify? You can pity the bird which is shut into a cage too small for it, or the mule which breaks down under too heavy a load, and the cruelty which hurts them rouses your indignation. But for the man whom a terrible fate has robbed of his freedom, often through the fault of another, whose soul endures even greater torments than his despised body, you have no better comfort than the advice which might indeed serve a philosopher, but which to him is bitter mockery: to bear his woes with patience. He is only a slave, bought, or perhaps inherited. Which of you ever thinks of asking who gave you, who are free, the right to enslave half of all the inhabitants of the Roman Empire, and to rob them of the highest prerogative of humanity? I know that many philosophers have spoken of slavery as an injustice done by the strong to the weak: but they shrugged their shoulders over it nevertheless, and excused it as an inevitable evil; for, thought they, who will serve me if my slave is regarded as my equal? You only smile at this confusion of the meditative recluses, but you forget”—and a sinister fire glowed in his eyes—“that the slave, too, has a soul, in which the same feelings stir as in your own. You never think how a proud man may feel whose arm you brand, and whose very breath of life is indignity; or what a slave thinks who is spurned by his master’s foot, though noble blood may run in his veins. All living things, even the plants in the garden, have a right to happiness, and only develop fully in freedom, and under loving care; and yet one half of mankind robs the other half of this right. The sum total of suffering and sorrow to which Fate had doomed the race is recklessly multiplied and increased by the guilt of men themselves. But the cry of the poor and wretched has gone up to heaven, and now that the fullness of time is come, ‘Thus far, and no farther,’ is the word. No wild revolutionary has been endowed with a giant’s strength to burst the bonds of the victims asunder. No, the Creator and Preserver of the world sent his Son to redeem the poor in spirit, and, above all, the brethren and the sisters who are weary and heavy laden. The magical word which shall break the bars of the prisons where the chains of the slaves are heard is Love.... But you, Melissa, can but half comprehend all this,” he added, interrupting the ardent flow of his enthusiastic speech. “You can not understand it all. For you, too, child, the fullness of time is coming; for you, too, freeborn though you are, are, I know, one of the heavy laden who patiently suffer the burden laid upon you. You too—But keep close to me; we shall find it difficult to get through this throng.”
It was, in fact, no easy matter to get across the crowd which was pouring noisily down the street of Hermes, into which this narrow way led. How ever, they achieved it, and when Melissa had recovered her breath in a quiet lane in Rhakotis, she turned to her companion again with the question, “And when do you suppose that your predictions will be fulfilled?”
“As soon as the breeze blows which shall shake the overripe fruit from the tree. It may be tomorrow, or not yet, according to the long-suffering of the Most High. But the entire collapse of the world in which we have been living is as certain to come as that you are walking here with me!”
Melissa walked on with a quaking heart, as she heard her friend’s tone of conviction; he, however, was aware that the inmost meaning of his words was sealed to her. To his inquiry, whether she could not rejoice in the coming of the glorious time in store for redeemed humanity, she answered, tremulously:
“All you hope for is glorious, no doubt, but what shall lead to it must be a terror to all. Were you told of the kingdom of which you speak by an oracle, or is it only a picture drawn by your imagination, a vision, and the offspring of your soul’s desire?”
“Neither,” said Andreas, decidedly; and he went on in a louder voice: “I know it by revelation. Believe me, child, it is as certainly true as that the sun will set this night. The gates of the heavenly Jerusalem stand open, and if you, too, would fain be blessed—But more of this later. Here we are at our journey’s end.”