Читать книгу Philochristus - Abbott Edwin Abbott - Страница 4

On the fourth day, I set out in company with Baruch my cousin, the son of Manasseh, my father’s brother, intending to go to Capernaum, and thence to take ship for Gamala, where we were to meet James and John the sons of Judas of Galilee; and so to journey all together to Bethany, where the prophet was. When we were come to Capernaum, we tarried two days in the house of Manasseh: and the second day was the Sabbath. Now the house of Manasseh was nigh unto the wharf, so that nothing stood between it and the lake.

It happened that I was sitting on the house-roof and the sun wanted yet an hour or two of setting; and a tumult arose on the beach below, between a Greek merchant and certain of the townsmen. Word had come to the Greek that his son was sick in Bethsaida and nigh unto death: so he had besought certain of the sailors that they would launch their ship and put out to sea, although the sun had not yet set; to the intent that he might pass over with all speed, if perchance he might see his child before he died. The sailors were persuaded by the man’s prayers and gifts, and were preparing their vessel to launch it. But the inhabitants, those of the more devout sort, coming together with stones and staves, threatened the sailors, and forced them to cease, declaring that not a boat should leave the strand till the Sabbath should be ended.

The air was calm and still so that the merchant’s words came up even to my ears, as he pointed again and again to the coast over against us: “Surely your God will permit you to do this service of kindness. Yonder is my son, mine only son, dying as if within sight of his father. Strangers will receive his last breath, and close his eyes. I beseech you, as ye are fathers, have compassion on a father who must soon be childless.” So saying the Greek beat his breast and tore his hair; but in vain. The ruler of the synagogue, who had gathered the multitude together, would not listen to his entreaties; and he departed, weeping and wailing and calling upon his gods in vain.

Then the ruler of the synagogue, seeing the crowd running together, exhorted them to a more strict observing of the Sabbath, declaring that the breaking of the Sabbath was the principal cause of the wrath of God with His people, and of the delay of the Redemption of Sion. He went on to speak of the blessing of the Redemption, and he besought the people to do what lay in them to hasten it forward, by raising up the fences of the Law, and by constant and scrupulous obedience. “Let all repent,” he said, “of former slackness and misdoings; for the Lord your God is merciful, long suffering, slow to anger, and of great kindness, and repenteth Him of the evil. To Him belong mercies and forgiveness, though ye have rebelled against Him.”

By this time a great multitude was come together, and in the uttermost parts of the throng stood certain tax-gatherers (among whom was the principal receiver of customs in Capernaum, by name Matthew the son of Alpheus), with certain of the looser sort, men and women, outcasts from the synagogue: which had been cast forth, some for weighty offences, but some for light, according to the custom of our Scribes. These had approached, as it seemed to me, because they had heard mention of “mercy,” and “forgiveness”; and their faces were somewhat sad, as if they also would fain have drawn near unto the God of Israel, that they might receive forgiveness of sins. But the ruler of the synagogue, catching sight of them, drove them away with reproaches, reviling them as children of Satan. “Even your alms,” he cried, “we trample under our feet; away, extortioners and harlots, fit food for fire and worms!”

They departed in haste amid the scoffs and curses of the crowd. But their countenances changed as they went, and there seemed no more thought of repentance in them; for they hardened their faces as flint stones because of the reproaches of the chief ruler. Then it came into my heart that the ruler of the synagogue erred, in that he drove away the sinners that would fain have drawn nigh unto the Lord. And not only he, but all our Rabbis and Scribes seemed to be in the same error, because they drove away instead of bringing nigh. For even the words of the Wise tell us that peace is to be proclaimed to the far-off as well as to the near; and to the far-off first. Moreover the words of the Prophet Ezekiel came to my mind, that if the wicked turned from his wickedness and did that which was lawful and right, he should live. Now the ruler of the synagogue had himself also used words like unto these; yet his acts had not been like unto his words. For after that he had spoken of God as merciful and forgiving, he had driven away the sinners as though God were unmerciful and unforgiving. Therefore he had on his lips the wisdom of the Law; but in the thoughts of his heart and the works of his hand there was no wisdom. Then I repeated to myself the tradition of the Wise, “Whoso hath much wisdom and little works, to what is he like? Even to a tree whereof the branches be abundant but the roots poor and thin: and the wind cometh and uprooteth it and overturneth it.” Truly, said I, the wisdom of the Scribes is like unto a tree whereof the roots suffice not for the branches.

Then began I to consider with myself what would be the doctrine of John the son of Zachariah as touching forgiveness and repentance; and it was borne in upon my mind that we lacked, not the true doctrine of forgiveness (for this we had already in the Law and the Traditions), but somewhat beyond the reach of doctrine; albeit, what it was, I did not yet understand. Also methought we had need of some new kind of wisdom that should avail, not only for Scribes and lawyers but also for the people of the land, for ploughmen and fishermen, yea, perchance even for tax-gatherers and sinners. Then behold, as I mused, methought all the precepts of the Law and of the Traditions lay scattered about on the beach, like so many dry bones (according to the vision of the Prophet Ezekiel), and there they lay, awaiting, till the breath of the Spirit of God should blow upon them and give them life. And, in my musing, I saw One coming, and his face was as bright as the morning star, and the breath of the Lord breathed from his mouth, and he came forward to the bones for to breathe life into them; and I spake aloud and said, “Perchance John the son of Zachariah is the Messiah, and will breathe life into these bones.”

But while I thus mused, came Baruch behind me and touched my shoulder, and pointed to the crowd and said, “See, the sun has now just set; and the people are following the exorcist yonder. Shall we not go with them? He is no common exorcist, but by means of certain herbs known only to himself he can draw an evil spirit out of the nostrils of the possessed; and this hath he done many times this week in the presence of certain of the most notable people in Capernaum, insomuch that all men here do hold him in great esteem. And even now he goeth to cast out an evil spirit from Raphael, the son of one of our neighbours: who hath been possessed now these two years.”

So lost was I in thought that, while Baruch was speaking, I scarce understood the purport of his words. But shouts and shrieks from below caused me to awake out of my trance. So I looked; and behold, a great multitude below, and in the midst thereof a youth possessed with an evil spirit. The youth was led by three strong men; and as he went, he shrieked aloud and struggled against them that led him. Close after them came one whose sorrowful countenance betokened him to be the father of the youth. Before them all went the exorcist.

Here in Britain it is a rare thing to see a man possessed with a demon. Therefore it is needful to say first, that in the land of Israel (and especially in the lowlands of Galilee along the coast of the Sea of Gennesareth, and also in the valley of Jordan), the unclean spirits prevailed mightily in my days, insomuch that I have noted as many as twelve or even more in a small town, such as Bethsaida. They wandered about the country half clothed or naked, assailing their dearest friends or strangers, or even themselves, with stones or other weapons, such as they could procure. They saw strange sights, demons and flames; their ears were filled with thunderings and roarings of beasts and voices of devils. A stench, as of sulphur and brimstone, was in their nostrils. Their bellies also were beset with worms, toads, snakes, or scorpions; which nevertheless destroyed them not. Two voices, the voice of the demon and the voice of the man, issued from the mouth of the possessed. Verily of all the diseases with which Satan hath been permitted by the Unsearchable (blessed is He) to afflict the children of men, this disease is the worst and cruellest; inasmuch as it poisoneth the very springs of love, causing the son to hate even the father that begot him and the mother that gave him suck.

What were the causes of this evil, wise men have asked, and have given no certain answer. They at Jerusalem said that it was a chastisement because of men’s neglect of worship in the Holy Temple; and certain it is, that Gentiles and outcasts from the synagogue were more often possessed than the devout. Nay, I have known some (more especially women) that, having been possessed, were cured by the offering of sacrifice, or by a more constant attending on the worship in the Temple. Others said that it was a punishment for eating swine’s flesh; others for dwelling in houses built amid tombs or on ancient burial-places. But others said that they which lived in the lowlands about the Lake of Gennesareth and in the valley of Jordan were more under the unclean demons; for that the demons possessed and ruled over waterish and low-lying regions. And so much is undoubted, that in the inland highlands of Galilee there were few possessed, and in Jerusalem none, or at least no number worthy of mention; but down in Jericho and Capernaum the possessed could be seen at the corner of every street.

Cure there was none, or at least no certain cure. Sometimes sudden terror or sudden joy availed to drive out the unclean spirit. I have heard of one Joachim the son of Levi, that was vexed with a dumb spirit for many years; but seeing some robbers about to kill his father, the string of his tongue was unloosed, and he cried out to them not to kill him. But no physic, nor no diet, was of any certain avail. This uncertainty brought great gain to many vagrant exorcists which wandered here and there throughout Galilee, their scrips full of amulets, charms, drugs, magic roots, and books of incantations. These men, with shouts and shrieks and uncouth gestures and dances, were wont to amaze the demoniacs for a time and to drive them into a kind of torpor; which torpor they called health and peace, and boasted that they had wrought a cure. At other times, by magic arts, they would persuade Satan to go out of the man for a short time, that they might obtain a reward. But in either case, the cure lasted no long time. For in a brief space the demon would awake again out of torpor; or if he had been driven out, he would return, and sometimes bring with him other demons yet more powerful than himself; insomuch that it was a proverb among us that it was better for a possessed person that the unclean spirit should not be driven out at all, than that, having been driven out, he should be allowed to return.

But about the causes and cures of this evil let others consider and dispute: I speak now of the exorcist in Capernaum. Going down straightway with Baruch, I followed him into a house not two hundred paces from the quay. When we entered, there seemed scarce space for the exorcist and the demoniac in the middle of the chamber, so thick stood the people together; but by favour of the master of the house, who was known to Baruch, we obtained place in the inner part of the circle. The father of the boy now came up to my cousin. “I have taken Raphael,” he said, “to many exorcists before, but never a man of them was to be compared with this learned man. I have described to him the nature of the unclean spirit that possesseth my son, and he protesteth to me that he hath frequently driven out the like kind of demons, and that he is assured of success.” Meanwhile Raphael, the boy possessed with the unclean spirit, was seated on the ground in the middle. He no longer struggled nor shrieked, but sat quiet, though sullen withal.

Two slaves now came forth, the first carrying in one hand a bucket of water and in the other a covered basket; but the second bore a chafing-dish. Now all voices were hushed, for the exorcist stepped into the middle of the chamber. “Many,” he said, “of my profession pretend to drive out evil spirits, but they do not perform what they promise. But that ye may perceive how far Theudas the son of Eleazar differeth from such common vagrants and impostors, I shall not only cast out this unclean spirit, but I shall also give you proof thereof which ye shall see with your own eyes.” He then bade the slaves place the bucket upon a shelf in the room where all could see it; but the basket and chafing-dish were set in the midst of the circle.

Perchance the boy began to understand in part that the exorcist was speaking of him; or it may be that from his father’s anxious mien and troubled countenance he conjectured that some new thing was at hand. For he leapt from the ground, and shrieked, and blasphemed God, uttering obscene words, tearing his hair, and marring his cheeks with his nails; and but for the two keepers on either side of him he would assuredly have rent off his garments; and even with all their efforts they had much ado to hinder him.

But the exorcist threw a few leaves and fragments of root on the chafing-dish, muttered a charm, waved his wand, and then waited as though for an answer. Then frowning, he waved his wand a second time, and repeated a louder charm, stamping his foot on the ground, and then waited again. A deep silence fell on all in the chamber, insomuch that no one ventured so much as to draw breath; and even the boy ceased from his struggles and stared amazedly at the exorcist. But he, now standing upright and manifesting in his face that he had received an answer from the unclean spirit, turned from us to the possessed, and fixing his eye full upon his face, he cried in a loud voice, “Thou unclean spirit, thine hour is come. Thy name is revealed unto me, and thy shape likewise. In vain thou wouldst evade my sight, assuming the semblance of a long black worm. Lo! by the mysterious power of King Solomon’s ring and these strong roots I will draw thee out of the poor boy’s nostrils in the presence of this assembly: and when I say the word, thou, obedient to my commands, shalt leave the body which thou defilest, and, in thy passage, thou shalt overturn yonder vessel of water. Dost hear me? Thy name is Ialdabaoth.”

Hereat the demoniac shrieked and raved louder than before, and a deep voice, deeper than the voice of a youth, cried out from within him, “I am Ialdabaoth, the worm of darkness; depart from me.” The crowd shouted, and the sorcerer, turning to us, “Sirs,” said he, “ye see how the evil spirit is already half conquered; for he hath confessed his name and nature to be even as I foretold.” Then turning to the boy and applying a ring to his nostrils, he cried aloud, “Come forth, Ialdabaoth;” and with very great quickness, so that the motion could scarce be perceived, (all the time shouting charms and incantations with a loud voice,) he drew forth from the nostrils of the demoniac a shape like unto a long black worm. Now verily the crowd shrieked as if they themselves were possessed; but the boy sat, not struggling, but still and pale, as though no life were in him. But the exorcist, turning himself quickly round to the vessel of water behind him, “Away,” he cried, “away, worm of darkness! Back, Ialdabaoth, to the abyss! Back through the air: and dash down yonder bucket as thou fliest!” At the word, the worm vanished, the bucket was dashed down, and the boy fell, as it seemed, lifeless.

We all pressed in upon the youth, wishing to discern whether life were still in him, or no; but the exorcist waved us back, as one having authority; and taking the boy by the hand, he raised him up, speaking kind words to him and to his father. Soon his life returned to the boy, and the exorcist restored him to his father, whole and sound (albeit weak and pale), and, as it appeared, delivered from the unclean spirit. The father, weeping for joy, placed a heavy purse in the hand of the exorcist; who, at first, put it from him, as though he would have none of it. But afterwards, while he was receiving the salutations and greetings of them that were departing, one of his slaves, being urged by the father, took the purse and placed it in the covered basket.

As for us, it being now late, we stayed not to congratulate with the father of Raphael; but with all speed, made our way through the press; all the people around us praising God and marvelling at the power which the Lord had given to Theudas the son of Eleazar. But we hasted to the house of Manasseh to make ready for our journey; for we were to set forth early on the morrow. But when the morrow came, behold, Baruch was sick of a fever, and could not travel; and I tarried for him for the space of four days. But on the fifth day after the Sabbath, Baruch being now in case to travel, we purposed to take ship for Gamala, which lieth on the southern coast of the lake. For our intent was there to join ourselves to James and John, the sons of Judas, and so to continue our journey with them till we came to Bethany in Peræa where John was baptizing.

Now it came to pass that very early in the morning when we were to set out, the sun being not yet risen, I went to the house of Joazar, the father of Raphael, to inquire concerning the boy’s welfare. And when I came to the threshold, behold, another stood at the door; but his back was towards me, so that I knew not who he was. And before I could accost him, the door was opened unto us; and behold, a sound as of shrieking and lamentation. Then we both listened, and lo, a deep voice from an upper chamber, and it cried, “We are Ialdabaoth! We are Ialdabaoth, the worms of darkness!” Then came forth other words of blasphemy and filthiness, so that I loathed to listen to them; and I turned to go back. But at that instant I heard the voice of the father bewailing: and the stranger delayed not, but entered into the house; wherefore I also, albeit against my will, was moved to go in likewise.

So I went in, following the stranger till we both came to the door of the upper room: and there I stood, and durst not enter into the chamber; for my heart was empty of comfort, neither knew I how to console the old man in his affliction. But the stranger that was with me, going forward, spake first of all to Joazar the father, and said some words of kindness to him. Now so it was, that when the stranger first entered into the chamber, the evil spirits ceased not, but raged yet more fiercely than before, crying aloud and saying, “Depart from us; let us alone; let us alone”; and the youth also rent his cheeks so that the blood gushed out; and he would fain have leaped up from his bed. But the stranger (whose face I had not yet seen), hearing the voices of the spirits, turned himself round from the old man to the son: and going up to the bedside he stood there, steadfastly looking at the youth. Now when he thus turned himself, then for the first time I beheld his countenance; and, as I remember, I marvelled thereat, and also at the manner of his dealing with the youth. For, first of all, when he looked upon the youth, his face seemed swallowed up with pity; and then of a sudden it changed again, and he stretched out his arm as one having authority, and as if on the point to bid the evil spirits depart, and this he did twice; but twice again he drew back his arm, as if changing his purpose. Then, at the last, the pity came back upon his face all in an instant, so that his features seemed even melted therewith; and he stooped down and embraced the boy, and kissed him; and, as I thought, he whispered words in his ear. But this I know not for certain; howbeit the boy, in any case, ceased from his raging and no longer struggled, but lay still and quiet, only muttering and moaning a little. Hereat the stranger turned himself to Joazar to take his leave; but I (perchance because my mind misgave me that I had played the eavesdropper, albeit, unwittingly, or for whatever other reason) feared to wait and meet the stranger; so I turned my back, and went forth in haste from the house.

When I was come to Baruch again, I held my peace concerning Raphael, lest I should stir up melancholy in my cousin, since he was freshly recovered from his disease. But, when we went on board the vessel, the sailors were not yet ready to sail. So I lay down on the sleeping-cushion: but no sleep fell upon my eyes. For there appeared ever before me the image of the demoniac Raphael and his sorrowful father; and my heart was weighed down with the thought of their affliction. But I grieved not for them alone, but also for the daughter of Sion; who seemed to be, in a manner, possessed with an evil spirit, and to cry aloud for some one that should cast it out. All the deliverers of old seemed to be even as Theudas the son of Eleazar; and even as the demon had returned into Raphael, so that his last state was worse than the first, even so it seemed with Israel; therefore I besought the Lord to hasten the time of the coming of the true Redeemer of Sion.

As I mused, I began to consider with myself what would be the manner of the true redemption. Beside the demoniac, there appeared unto me the face of Matthew the publican and the faces of the sinners. It was borne in upon my mind that, even though every legionary in Syria were slain or driven out, and though the borders of Israel should be enlarged from the Nile to the Euphrates, yet if we still had amidst us sinners unforgiven, and Priests and Rulers with no power to forgive nor to convert, then of a surety the evil spirit would not depart from us save only for a season.

By this time, as I remember, we were but just putting out into the deep, and the sun was risen. And there came down certain fishermen to the beach to prepare their tackling for fishing: and with them there came one that, as I noted, was no fisherman (for he was not girt as a fisherman): and he walked down to the brink of the waters and looked out steadfastly to the deep. And so it was that, as he looked, the sun even that instant rising above the eastern mountains, shone suddenly upon his face so that I could see it clearly (though we were by this time a full furlong from the shore); and behold, it was the countenance of the stranger that I had seen that same morning in the house of Joazar. So I called to Tobias straightway and asked him who the stranger might be: and Tobias raised himself upon his elbow where he lay on the sleeping-cushion, and he looked, and knew him, and told me his name. And then first I heard the name of Jesus of Nazareth.

Again I lay down to sleep, but still no sleep would come to me: wherefore I took forth from my bosom the book of the prophet Isaiah, which I had with me, and began to read therein. And so it was that as I unrolled it, my eyes fell upon the place where the prophet saith, “To what purpose is the multitude of your sacrifices unto me? saith the Lord: I am full of the burnt offerings of rams, and the fat of fed beasts… Bring no more vain oblations; incense is an abomination unto me; the new moons and sabbaths, the calling of assemblies, I cannot away with; it is iniquity, even the solemn meeting.”

Now at that word, “the new moons and sabbaths I cannot away with,” I ceased from reading. For I seemed to hear the Greek merchant weeping and crying to the sailors, “Surely your God will permit you to do this service of kindness.” Then I called to mind the words of the Lord, “I will have mercy, and not sacrifice;” and behold, it came in upon me all at once, as in a flood, that our exactness in the observing of the Sabbath might haply be an abomination in the eyes of the All-seeing (blessed is He) whensoever it hindereth kindness and mercy. After this my eyes again fell upon the roll, and I read aloud these words wherein the prophet prescribeth the cure for the wounds of Israel. “Cease to do evil; learn to do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow.” Then I cried aloud, “Is not this a plain and simple path even for the people of the land, that all Israel should walk therein.”

Now so it was that Baruch had come up while I was thus reading and speaking aloud; and I knew it not. So he answered and said, “Thou speakest well; notwithstanding I have heard a certain Greek of mine acquaintance in Capernaum say that virtue cannot be taught; for that some men have their hearts inclined by nature to do well, but others to do ill; so that it availeth nothing to say ‘Learn to do well.’ ” Then was I silent for a while, for methought the Greek said well, and indeed we needed, not so much that a new path should be made plain, as that a clean heart and a right spirit should be created anew within us, according as it is written, “Make me a clean heart, O God, and renew a right spirit within me.” So in the end I concluded to wait till we should understand what new message the prophet John the son of Zachariah might bring to us from the Lord, if perchance he might teach us aught concerning the creating of a right spirit. But by this time our ship was come to Gamala; where we were courteously entertained by James and John the sons of Judas; and we abode with them three days. But on the fourth day we set out for Bethany of Peræa.