Читать книгу Onesimus - Abbott Edwin Abbott - Страница 17

I am now to describe how I first came to the knowledge of the brethren in Antioch, though I attained not yet to the truth. For I stumbled at questions of philosophy and of tradition, and therefore I entered not into the fold of Christ. But the main reason for my failure was (as I now think), first, that I came not in faith, and secondly that I came not to Christ and the teaching of Christ himself, but rather to a sort of doubtful disputations about Christ, which, whether a man believe or disbelieve in them, do not contain the revelation of the Lord Jesus.

Concerning this part of my life I am in a strait what to set down and what to pass over. For if I should endeavor to call to mind and repeat all the evil things that, in the days of my ignorance, I said and thought about the Saints, then I fear lest I should seem profane and almost blasphemous, thus a second time reviling the Lord Jesus in speaking evil of his church. But if on the other hand I gloss over the truth, blanching and extenuating my error and presumptuousness, then I seem to be dealing falsely and hypocritically, making myself to be better than I was, instead of magnifying the mercies of the Lord shown forth upon one that was perverse and obstinate in error. In this perplexity having chanced to light upon certain letters which I sent at this time to Artemidorus by his request (but he, long afterwards, not many days before his death, delivered them to me and bade me keep them), these same letters (which till of late I had altogether forgotten) it now seems good to me to set down faithfully word for word, neither altering nor extenuating anything. The first letter shows how I was unwilling at the beginning to go into the synagogue, and what slanders the common people falsely reported about the brethren, which I in my folly supposed at that time to be true. The next (after the reply of Artemidorus rebuking me for my proneness to believe the rumors of the common people) shows how I went for the first time into the congregation of the faithful, and how the Lord began even at that time to draw me towards himself.

“ONESIMUS TO ARTEMIDORUS, HEALTH.

“Concerning Antioch and all the pleasures of this delightful city I wrote to you in my former letter; but whereas you marvel because I have as yet written nothing touching the Jews; you must know that up to this time we have found no occasion to be present at their worship. For we find that there is a greater discord than we had supposed between this new sect of the Jews and the rest, insomuch that the latter will scarce own the new sect to be Jews, nor do they frequent the same temples nor practice the same kind of worship. Hence it happens that these new Jews, out of fear to be persecuted, do all things in secret, having no public processions nor sacrifices, and allowing none to see the statue of their god (if indeed any of the Jews have any god at all) and celebrating their mysteries in great privacy. However, all the philosophers with whom I have spoken, as well as the men of rank in the city (such as are among Philemon’s acquaintance), agree that it is a vile and execrable superstition, which would fain subvert all laws and all the dignity and peace of the empire. It is also commonly reported that none are admitted to their sacred rites until they have committed some monstrous crime; so that, whereas in other religions the priests of the several mysteries say, ‘Let none approach but the pure,’ the priests of this sect on the other hand say, ‘Whosoever is a murderer, whoso a thief, whoso an adulterer, let him draw near that he may be initiated; for all such does our god invite.’ Likewise the common folk say that at their sacred rites a most shameful sacrifice is made of a little child, on whose flesh and blood these wretches feast as if they were the choicest dainties, and also that brothers and sisters among them commonly practice incest. But all this I write, not of my own knowledge, but from the general report, which notwithstanding comes from so many different witnesses, that I cannot doubt but it is mainly true. However, I will write no more concerning these people till I have somewhat to say of my own seeing or hearing. But for my part I could be well pleased if the good Philemon would be persuaded not to seek further into this superstition.

“In my last letter I omitted, in so great a multitude of new things, to make mention of a garden belonging to one Onias, a citizen here, which contains not only many goodly flowers, but also runlets and fountains of water quaintly devised, and many apes and peacocks for show and for amusement, and above all several parrots, of which one has been so excellently trained to speak, that it surpasses by far any starling or any other talking bird that I have ever heard before; and the common people say it is possessed. But even you would marvel to see with what aptness and semblance of understanding it collects and most seasonably utters the sayings of those around it, reminding me not a little of the saying which I have often heard from your lips that the reason of some inferior animals borders upon the reason of man himself. Farewell.”

“ARTEMIDORUS TO ONESIMUS, HEALTH.

“Whereas you write that you have resolved to make no further mention of these innovating Jews until you find out something of your own knowledge concerning them, more weighty than such old wives’ fables as are reported by the common rabble, by lazy philosophers, and by pompous town-councillors, all of them indifferent to truth and accuracy, so I beseech you for the future to carry out this resolution; for, believe me, knowledge is not to be thus cheaply and painlessly acquired without judgment and labor. But I hope that before very long you may have discovered something certain of this sect, no less worthy of reporting than your experiences of the parrot of Onias.”