Saturday 30 July 2022

Good Reading: letter from Fr. Thomas R. D. Byles to his Brother William Byles (in English) - II

February 13, 1912

My Dear W.

   I am not at all sure that the English form of marriage is the same as is used in America. If not it might be better to get what you want in America. Is her name Isabella Katherine? I want to have this accurate. Of course the difference between the English would only be slight - the words in England are the clauses beginning, "I N., take thee N. to my wedded (wife/husband) --

   Perhaps it is worth mentioning to you that the Cardinal has notified his intention of celebrating his elevation to the Sacred College by leading 2 pilgrimages; one to Lourdes on May 30, and one to Rome in October. Possibly you would like to take in the former. I suppose it will occupy about 8 days.


Ever yrs.
T. Rs. D. B.

Friday 29 July 2022

Friday's Sung Word: "O Pulo da Hora" ou "Que Horas São?" by Noel Rosa (in Portuguese)



(Que horas são ?)

Eu venho agora
Saber a hora
Que o ponteiro está marcando
No relógio da Senhora

Minha mulher
Sempre quer me dar pancada
Quando eu olho o mostrador
Do relógio da criada
Eu já danado
Com intriga e com trancinha
Arranquei hoje o cabelo
Do relógio da vizinha

Fiquem sabendo,
os senhores e as senhoras
Que o pai da minha pequena
Me manda embora ás 10 horas
Mas a pequena, que é sabida e muito sonsa
Com este pulo da hora
Já deu o pulo da onça

Há muito tempo
Briguei com o batedor
Troquei de mal com as horas
Quebrei o despertador
O meu relógio anda agora viciado
De tanto andar no meu bolso
Ele anda sempre atrasado.

 

You can listen "O Pulo da Hora" ou "Que Horas São?" sung by Noel Rosa  here.

Thursday 28 July 2022

Thursday's Serial: "Against Heresies" by St. Irenaeus of Lyon (translated into English by Alexander Roberts and William Rambaut) - XXV

Chapter 13

In the dead who were raised by Christ we possess the highest proof of the resurrection; and our hearts are shown to be capable of life eternal, because they can now receive the Spirit of God.

1. Let our opponents — that is, they who speak against their own salvation— inform us [as to this point]: The deceased daughter of the high priest; the widow's dead son, who was being carried out [to burial] near the gate [of the city]; Luke 7:12 and Lazarus, who had lain four days in the tomb, John 9:30 — in what bodies did they rise again? In those same, no doubt, in which they had also died. For if it were not in the very same, then certainly those same individuals who had died did not rise again. For [the Scripture] says, "The Lord took the hand of the dead man, and said to him, Young man, I say unto you, Arise. And the dead man sat up, and He commanded that something should be given him to eat; and He delivered him to his mother." Again, He called Lazarus "with a loud voice, saying, Lazarus, come forth; and he that was dead came forth bound with bandages, feet and hands." This was symbolic of that man who had been bound in sins. And therefore the Lord said, "Loose him, and let him depart." As, therefore, those who were healed were made whole in those members which had in times past been afflicted; and the dead rose in the identical bodies, their limbs and bodies receiving health, and that life which was granted by the Lord, who prefigures eternal things by temporal, and shows that it is He who is Himself able to extend both healing and life to His handiwork, that His words concerning its [future] resurrection may also be believed; so also at the end, when the Lord utters His voice "by the last trumpet," 1 Corinthians 15:52 the dead shall be raised, as He Himself declares: "The hour shall come, in which all the dead which are in the tombs shall hear the voice of the Son of man, and shall come forth; those that have done good to the resurrection of life, and those that have done evil to the resurrection of judgment." John 5:28

2. Vain, therefore, and truly miserable, are those who do not choose to see what is so manifest and clear, but shun the light of truth, blinding themselves like the tragic Œdipus. And as those who are not practised in wrestling, when they contend with others, laying hold with a determined grasp of some part of [their opponent's] body, really fall by means of that which they grasp, yet when they fall, imagine that they are gaining the victory, because they have obstinately kept their hold upon that part which they seized at the outset, and besides falling, become subjects of ridicule; so is it with respect to that [favourite] expression of the heretics: "Flesh and blood cannot inherit the kingdom of God;" while taking two expressions of Paul's, without having perceived the apostle's meaning, or examined critically the force of the terms, but keeping fast hold of the mere expressions by themselves, they die in consequence of their influence (περὶ αὐτάς), overturning as far as in them lies the entire dispensation of God.

3. For thus they will allege that this passage refers to the flesh strictly so called, and not to fleshly works, as I have pointed out, so representing the apostle as contradicting himself. For immediately following, in the same Epistle, he says conclusively, speaking thus in reference to the flesh: "For this corruptible must put on incorruption, and this mortal must put on immortality. So, when this mortal shall have put on immortality, then shall be brought to pass the saying which is written, Death is swallowed up in victory. O death, where is your sting? O death, where is your victory?" 1 Corinthians 15:53 Now these words shall be appropriately said at the time when this mortal and corruptible flesh, which is subject to death, which also is pressed down by a certain dominion of death, rising up into life, shall put on incorruption and immortality. For then, indeed, shall death be truly vanquished, when that flesh which is held down by it shall go forth from under its dominion. And again, to the Philippians he says: "But our conversation is in heaven, from whence also we look for the Saviour, the Lord Jesus, who shall transfigure the body of our humiliation conformable to the body of His glory, even as He is able (ita ut possit) according to the working of His own power." Philippians 3:29, etc. What, then, is this "body of humiliation" which the Lord shall transfigure, [so as to be] conformed to "the body of His glory?" Plainly it is this body composed of flesh, which is indeed humbled when it falls into the earth. Now its transformation [takes place thus], that while it is mortal and corruptible, it becomes immortal and incorruptible, not after its own proper substance, but after the mighty working of the Lord, who is able to invest the mortal with immortality, and the corruptible with incorruption. And therefore he says, "that mortality may be swallowed up of life. He who has perfected us for this very thing is God, who also has given unto us the earnest of the Spirit." 2 Corinthians 5:4 He uses these words most manifestly in reference to the flesh; for the soul is not mortal, neither is the spirit. Now, what is mortal shall be swallowed up of life, when the flesh is dead no longer, but remains living and incorruptible, hymning the praises of God, who has perfected us for this very thing. In order, therefore, that we may be perfected for this, aptly does he say to the Corinthians, "Glorify God in your body." 1 Corinthians 6:20 Now God is He who gives rise to immortality.

4. That he uses these words with respect to the body of flesh, and to none other, he declares to the Corinthians manifestly, indubitably, and free from all ambiguity: "Always bearing about in our body the dying of Jesus, that also the life of Jesus Christ might be manifested in our body. For if we who live are delivered unto death for Jesus' sake, it is that the life of Jesus may also be manifested in our mortal flesh." 2 Corinthians 4:10, etc. And that the Spirit lays hold on the flesh, he says in the same Epistle, "That you are the epistle of Christ, ministered by us, inscribed not with ink, but with the Spirit of the living God, not in tables of stone, but in the fleshly tables of the heart." 2 Corinthians 3:3 If, therefore, in the present time, fleshly hearts are made partakers of the Spirit, what is there astonishing if, in the resurrection, they receive that life which is granted by the Spirit? Of which resurrection the apostle speaks in the Epistle to the Philippians: "Having been made conformable to His death, if by any means I might attain to the resurrection which is from the dead." Philippians 3:11 In what other mortal flesh, therefore, can life be understood as being manifested, unless in that substance which is also put to death on account of that confession which is made of God? — as he has himself declared, "If, as a man, I have fought with beasts at Ephesus, what advantages it me if the dead rise not? For if the dead rise not, neither has Christ risen. Now, if Christ has not risen, our preaching is vain, and your faith is vain. In that case, too, we are found false witnesses for God, since we have testified that He raised up Christ, whom [upon that supposition] He did not raise up. For if the dead rise not, neither has Christ risen. But if Christ be not risen, your faith is vain, since you are yet in your sins. Therefore those who have fallen asleep in Christ have perished. If in this life only we have hope in Christ, we are more miserable than all men. But now Christ has risen from the dead, the first-fruits of those that sleep; for as by man [came] death, by man also [came] the resurrection of the dead." 1 Corinthians 15:13, etc.

5. In all these passages, therefore, as I have already said, these men must either allege that the apostle expresses opinions contradicting himself, with respect to that statement, "Flesh and blood cannot inherit the kingdom of God;" or, on the other hand, they will be forced to make perverse and crooked interpretations of all the passages, so as to overturn and alter the sense of the words. For what sensible thing can they say, if they endeavour to interpret otherwise this which he writes: "For this corruptible must put on incorruption, and this mortal put on immortality;" 1 Corinthians 15:53 and, "That the life of Jesus may be made manifest in our mortal flesh;" 2 Corinthians 4:11 and all the other passages in which the apostle does manifestly and clearly declare the resurrection and incorruption of the flesh? And thus shall they be compelled to put a false interpretation upon passages such as these, they who do not choose to understand one correctly.

 

 

Chapter 14

Unless the flesh were to be saved, the Word would not have taken upon Him flesh of the same substance as ours: from this it would follow that neither should we have been reconciled by Him.

1. And inasmuch as the apostle has not pronounced against the very substance of flesh and blood, that it cannot inherit the kingdom of God, the same apostle has everywhere adopted the term "flesh and blood" with regard to the Lord Jesus Christ, partly indeed to establish His human nature (for He did Himself speak of Himself as the Son of man), and partly that He might confirm the salvation of our flesh. For if the flesh were not in a position to be saved, the Word of God would in no wise have become flesh. And if the blood of the righteous were not to be inquired after, the Lord would certainly not have had blood [in His composition]. But inasmuch as blood cries out (vocalis est) from the beginning [of the world], God said to Cain, when he had slain his brother, "The voice of your brother's blood cries to Me." Genesis 4:10 And as their blood will be inquired after, He said to those with Noah, "For your blood of your souls will I require, [even] from the hand of all beasts;" and again, "Whosoever will shed man's blood, it shall be shed for his blood." In like manner, too, did the Lord say to those who should afterwards shed His blood, "All righteous blood shall be required which is shed upon the earth, from the blood of righteous Abel to the blood of Zacharias the son of Barachias, whom you slew between the temple and the altar. Verily I say unto you, All these things shall come upon this generation." He thus points out the recapitulation that should take place in his own person of the effusion of blood from the beginning, of all the righteous men and of the prophets, and that by means of Himself there should be a requisition of their blood. Now this [blood] could not be required unless it also had the capability of being saved; nor would the Lord have summed up these things in Himself, unless He had Himself been made flesh and blood after the way of the original formation [of man], saving in his own person at the end that which had in the beginning perished in Adam.

2. But if the Lord became incarnate for any other order of things, and took flesh of any other substance, He has not then summed up human nature in His own person, nor in that case can He be termed flesh. For flesh has been truly made [to consist in] a transmission of that thing moulded originally from the dust. But if it had been necessary for Him to draw the material [of His body] from another substance, the Father would at the beginning have moulded the material [of flesh] from a different substance [than from what He actually did]. But now the case stands thus, that the Word has saved that which really was [created, viz.,] humanity which had perished, effecting by means of Himself that communion which should be held with it, and seeking out its salvation. But the thing which had perished possessed flesh and blood. For the Lord, taking dust from the earth, moulded man; and it was upon his behalf that all the dispensation of the Lord's advent took place. He had Himself, therefore, flesh and blood, recapitulating in Himself not a certain other, but that original handiwork of the Father, seeking out that thing which had perished. And for this cause the apostle, in the Epistle to the Colossians, says, "And though you were formerly alienated, and enemies to His knowledge by evil works, yet now you have been reconciled in the body of His flesh, through His death, to present yourselves holy and chaste, and without fault in His sight." Colossians 1:21, etc. He says, "You have been reconciled in the body of His flesh," because the righteous flesh has reconciled that flesh which was being kept under bondage in sin, and brought it into friendship with God.

3. If, then, any one allege that in this respect the flesh of the Lord was different from ours, because it indeed did not commit sin, neither was deceit found in His soul, while we, on the other hand, are sinners, he says what is the fact. But if he pretends that the, Lord possessed another substance of flesh, the sayings respecting reconciliation will not agree with that man. For that thing is reconciled which had formerly been in enmity. Now, if the Lord had taken flesh from another substance, He would not, by so doing, have reconciled that one to God which had become inimical through transgression. But now, by means of communion with Himself, the Lord has reconciled man to God the Father, in reconciling us to Himself by the body of His own flesh, and redeeming us by His own blood, as the apostle says to the Ephesians, "In whom we have redemption through His blood, the remission of sins;" Ephesians 1:7 and again to the same he says, "You who formerly were far off have been brought near in the blood of Christ;" Ephesians 2:13 and again, "Abolishing in His flesh the enmities, [even] the law of commandments [contained] in ordinances." Ephesians 2:15 And in every Epistle the apostle plainly testifies, that through the flesh of our Lord, and through His blood, we have been saved.

4. If, therefore, flesh and blood are the things which procure for us life, it has not been declared of flesh and blood, in the literal meaning (proprie) of the terms, that they cannot inherit the kingdom of God; but [these words apply] to those carnal deeds already mentioned, which, perverting man to sin, deprive him of life. And for this reason he says, in the Epistle to the Romans: "Let not sin, therefore, reign in your mortal body, to be under its control: neither yield your members instruments of unrighteousness unto sin; but yield yourselves to God, as being alive from the dead, and your members as instruments of righteousness unto God." Romans 6:12-13, etc. In these same members, therefore, in which we used to serve sin, and bring forth fruit unto death, does He wish us to [be obedient] unto righteousness, that we may bring forth fruit unto life. Remember, therefore, my beloved friend, that you have been redeemed by the flesh of our Lord, re-established by His blood; and "holding the Head, from which the whole body of the Church, having been fitted together, takes increase" Colossians 2:19 — that is, acknowledging the advent in the flesh of the Son of God, and [His] divinity (deum), and looking forward with constancy to His human nature (hominem), availing yourself also of these proofs drawn from Scripture — you easily overthrow, as I have pointed out, all those notions of the heretics which were concocted afterwards.

 

 

Chapter 15

Proofs of the resurrection from Isaiah and Ezekiel; the same God who created us will also raise us up.

1. Now, that He who at the beginning created man, did promise him a second birth after his dissolution into earth, Esaias thus declares: "The dead shall rise again, and they who are in the tombs shall arise, and they who are in the earth shall rejoice. For the dew which is from You is health to them." Isaiah 26:19 And again: "I will comfort you, and you shall be comforted in Jerusalem: and you shall see, and your heart shall rejoice, and your bones shall flourish as the grass; and the hand of the Lord shall be known to those who worship Him." Isaiah 66:13 And Ezekiel speaks as follows: "And the hand of the Lord came upon me, and the Lord led me forth in the Spirit, and set me down in the midst of the plain, and this place was full of bones. And He caused me to pass by them round about: and, behold, there were many upon the surface of the plain very dry. And He said to me, Son of man, can these bones live? And I said, Lord, You who has made them knows. And He said to me, Prophesy upon these bones, and you shall say to them, You dry bones, hear the word of the Lord. Thus says the Lord to these bones, Behold, I will cause the spirit of life to come upon you, and I will lay sinews upon you, and bring up flesh again upon you, and I will stretch skin upon you, and will put my Spirit into you, and you shall live; and you shall know that I am the Lord. And I prophesied as the Lord had commanded me. And it came to pass, when I was prophesying, that, behold, an earthquake, and the bones were drawn together, each one to its own articulation: and I beheld, and, lo, the sinews and flesh were produced upon them, and the skins rose upon them round about, but there was no breath in them. And He said to me, Prophesy to the breath, son of man, and say to the breath, These things says the Lord, Come from the four winds (spiritibus), and breathe upon these dead, that they may live. So I prophesied as the Lord had commanded me, and the breath entered into them; and they did live, and stood upon their feet, an exceeding great gathering." Ezekiel 37:1, etc. And again he says, "Thus says the Lord, Behold, I will set your graves open, and cause you to come out of your graves, and bring you into the land of Israel; and you shall know that I am the Lord, when I shall open your sepulchres, that I may bring my people again out of the sepulchres: and I will put my Spirit into you, and you shall live; and I will place you in your land, and you shall know that I am the Lord. I have said, and I will do, says the Lord." Ezekiel 37:12, etc. As we at once perceive that the Creator (Demiurgo) is in this passage represented as vivifying our dead bodies, and promising resurrection to them, and resuscitation from their sepulchres and tombs, conferring upon them immortality also (He says, "For as the tree of life, so shall their days be" Isaiah 65:22), He is shown to be the only God who accomplishes these things, and as Himself the good Father, benevolently conferring life upon those who have not life from themselves.

2. And for this reason did the Lord most plainly manifest Himself and the Father to His disciples, lest, forsooth, they might seek after another God besides Him who formed man, and who gave him the breath of life; and that men might not rise to such a pitch of madness as to feign another Father above the Creator. And thus also He healed by a word all the others who were in a weakly condition because of sin; to whom also He said, "Behold, you are made whole, sin no more, lest a worse thing come upon you:" John 5:14 pointing out by this, that, because of the sin of disobedience, infirmities have come upon men. To that man, however, who had been blind from his birth, He gave sight, not by means of a word, but by an outward action; doing this not without a purpose, or because it so happened, but that He might show forth the hand of God, that which at the beginning had moulded man. And therefore, when His disciples asked Him for what cause the man had been born blind, whether for his own or his parents' fault, He replied, "Neither has this man sinned, nor his parents, but that the works of God should be made manifest in him." John 9:3 Now the work of God is the fashioning of man. For, as the Scripture says, He made [man] by a kind of process: "And the Lord took clay from the earth, and formed man." Genesis 2:7 Wherefore also the Lord spat on the ground and made clay, and smeared it upon the eyes, pointing out the original fashioning [of man], how it was effected, and manifesting the hand of God to those who can understand by what [hand] man was formed out of the dust. For that which the artificer, the Word, had omitted to form in the womb, [viz., the blind man's eyes], He then supplied in public, that the works of God might be manifested in him, in order that we might not be seeking out another hand by which man was fashioned, nor another Father; knowing that this hand of God which formed us at the beginning, and which does form us in the womb, has in the last times sought us out who were lost, winning back His own, and taking up the lost sheep upon His shoulders, and with joy restoring it to the fold of life.

3. Now, that the Word of God forms us in the womb, He says to Jeremiah, "Before I formed you in the womb, I knew you; and before you went forth from the belly, I sanctified you, and appointed you a prophet among the nations." Jeremiah 1:5 And Paul, too, says in like manner, "But when it pleased God, who separated me from my mother's womb, that I might declare Him among the nations." Galatians 1:15 As, therefore, we are by the Word formed in the womb, this very same Word formed the visual power in him who had been blind from his birth; showing openly who it is that fashions us in secret, since the Word Himself had been made manifest to men: and declaring the original formation of Adam, and the manner in which he was created, and by what hand he was fashioned, indicating the whole from a part. For the Lord who formed the visual powers is He who made the whole man, carrying out the will of the Father. And inasmuch as man, with respect to that formation which, was after Adam, having fallen into transgression, needed the laver of regeneration, [the Lord] said to him [upon whom He had conferred sight], after He had smeared his eyes with the clay, "Go to Siloam, and wash;" John 9:7 thus restoring to him both [his perfect] confirmation, and that regeneration which takes place by means of the laver. And for this reason when he was washed he came seeing, that he might both know Him who had fashioned him, and that man might learn [to know] Him who has conferred upon him life.

4. All the followers of Valentinus, therefore, lose their case, when they say that man was not fashioned out of this earth, but from a fluid and diffused substance. For, from the earth out of which the Lord formed eyes for that man, from the same earth it is evident that man was also fashioned at the beginning. For it were incompatible that the eyes should indeed be formed from one source and the rest of the body from another; as neither would it be compatible that one [being] fashioned the body, and another the eyes. But He, the very same who formed Adam at the beginning, with whom also the Father spoke, [saying], "Let Us make man after Our image and likeness," Genesis 1:25 revealing Himself in these last times to men, formed visual organs (visionem) for him who had been blind [in that body which he had derived] from Adam. Wherefore also the Scripture, pointing out what should come to pass, says, that when Adam had hid himself because of his disobedience, the Lord came to him at eventide, called him forth, and said, "Where are you?" Genesis 3:9 That means that in the last times the very same Word of God came to call man, reminding him of his doings, living in which he had been hidden from the Lord. For just as at that time God spoke to Adam at eventide, searching him out; so in the last times, by means of the same voice, searching out his posterity, He has visited them.

 

 

Chapter 16

Since our bodies return to the earth, it follows that they have their substance from it; also, by the advent of the Word, the image of God in us appeared in a clearer light.

1. And since Adam was moulded from this earth to which we belong, the Scripture tells us that God said to him, "In the sweat of your face shall you eat your bread, until you turn again to the dust from whence you were taken." Genesis 3:19 If then, after death, our bodies return to any other substance, it follows that from it also they have their substance. But if it be into this very [earth], it is manifest that it was also from it that man's frame was created; as also the Lord clearly showed, when from this very substance He formed eyes for the man [to whom He gave sight]. And thus was the hand of God plainly shown forth, by which Adam was fashioned, and we too have been formed; and since there is one and the same Father, whose voice from the beginning even to the end is present with His handiwork, and the substance from which we were formed is plainly declared through the Gospel, we should therefore not seek after another Father besides Him, nor [look for] another substance from which we have been formed, besides what was mentioned beforehand, and shown forth by the Lord; nor another hand of God besides that which, from the beginning even to the end, forms us and prepares us for life, and is present with His handiwork, and perfects it after the image and likeness of God.

2. And then, again, this Word was manifested when the Word of God was made man, assimilating Himself to man, and man to Himself, so that by means of his resemblance to the Son, man might become precious to the Father. For in times long past, it was said that man was created after the image of God, but it was not [actually] shown; for the Word was as yet invisible, after whose image man was created, Wherefore also he did easily lose the similitude. When, however, the Word of God became flesh, He confirmed both these: for He both showed forth the image truly, since He became Himself what was His image; and He re-established the similitude after a sure manner, by assimilating man to the invisible Father through means of the visible Word.

3. And not by the aforesaid things alone has the Lord manifested Himself, but [He has done this] also by means of His passion. For doing away with [the effects of] that disobedience of man which had taken place at the beginning by the occasion of a tree, "He became obedient unto death, even the death of the cross;" Philippians 2:8 rectifying that disobedience which had occurred by reason of a tree, through that obedience which was [wrought out] upon the tree [of the cross]. Now He would not have come to do away, by means of that same [image], the disobedience which had been incurred towards our Maker if He proclaimed another Father. But inasmuch as it was by these things that we disobeyed God, and did not give credit to His word, so was it also by these same that He brought in obedience and consent as respects His Word; by which things He clearly shows forth God Himself, whom indeed we had offended in the first Adam, when he did not perform His commandment. In the second Adam, however, we are reconciled, being made obedient even unto death. For we were debtors to none other but to Him whose commandment we had transgressed at the beginning.

 

 

Chapter 17

There is but one Lord and one God, the Father and Creator of all things, who has loved us in Christ, given us commandments, and remitted our sins; whose Son and Word Christ proved Himself to be, when He forgave our sins.

1. Now this being is the Creator (Demiurgus), who is, in respect of His love, the Father; but in respect of His power, He is Lord; and in respect of His wisdom, our Maker and Fashioner; by transgressing whose commandment we became His enemies. And therefore in the last times the Lord has restored us into friendship through His incarnation, having become "the Mediator between God and men;" 1 Timothy 2:5 propitiating indeed for us the Father against whom we had sinned, and cancelling (consolatus) our disobedience by His own obedience; conferring also upon us the gift of communion with, and subjection to, our Maker. For this reason also He has taught us to say in prayer, "And forgive us our debts;" Matthew 6:12 since indeed He is our Father, whose debtors we were, having transgressed His commandments. But who is this Being? Is He some unknown one, and a Father who gives no commandment to any one? Or is He the God who is proclaimed in the Scriptures, to whom we were debtors, having transgressed His commandment? Now the commandment was given to man by the Word. For Adam, it is said, "heard the voice of the Lord God." Genesis 3:8 Rightly then does His Word say to man, "Your sins are forgiven you;" Matthew 9:2; Luke 5:20 He, the same against whom we had sinned in the beginning, grants forgiveness of sins in the end. But if indeed we had disobeyed the command of any other, while it was a different being who said, "Your sins are forgiven you;" Matthew 9:2; Luke 5:20 such an one is neither good, nor true, nor just. For how can he be good, who does not give from what belongs to himself? Or how can he be just, who snatches away the goods of another? And in what way can sins be truly remitted, unless that He against whom we have sinned has Himself granted remission "through the bowels of mercy of our God," in which "He has visited us" Luke 1:78 through His Son?

2. And therefore, when He had healed the man sick of the palsy, [the evangelist] says "The people upon seeing it glorified God, who gave such power unto men." Matthew 9:8 What God, then, did the bystanders glorify? Was it indeed that unknown Father invented by the heretics? And how could they glorify him who was altogether unknown to them? It is evident, therefore, that the Israelites glorified Him who has been proclaimed as God by the law and the prophets, who is also the Father of our Lord; and therefore He taught men, by the evidence of their senses through those signs which He accomplished, to give glory to God. If, however, He Himself had come from another Father, and men glorified a different Father when they beheld His miracles, He [in that case] rendered them ungrateful to that Father who had sent the gift of healing. But as the only-begotten Son had come for man's salvation from Him who is God, He did both stir up the incredulous by the miracles which He was in the habit of working, to give glory to the Father; and to the Pharisees, who did not admit the advent of His Son, and who consequently did not believe in the remission [of sins] which was conferred by Him, He said, "That you may know that the Son of man has power to forgive sins." Matthew 9:6 And when He had said this, He commanded the paralytic man to take up the pallet upon which he was lying, and go into his house. By this work of His He confounded the unbelievers, and showed that He is Himself the voice of God, by which man received commandments, which he broke, and became a sinner; for the paralysis followed as a consequence of sins.

3. Therefore, by remitting sins, He did indeed heal man, while He also manifested Himself who He was. For if no one can forgive sins but God alone, while the Lord remitted them and healed men, it is plain that He was Himself the Word of God made the Son of man, receiving from the Father the power of remission of sins; since He was man, and since He was God, in order that since as man He suffered for us, so as God He might have compassion on us, and forgive us our debts, in which we were made debtors to God our Creator. And therefore David said beforehand, "Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord has not imputed sin;" pointing out thus that remission of sins which follows upon His advent, by which "He has destroyed the handwriting" of our debt, and "fastened it to the cross;" Colossians 2:14 so that as by means of a tree we were made debtors to God, [so also] by means of a tree we may obtain the remission of our debt.

4. This fact has been strikingly set forth by many others, and especially through means of Elisha the prophet. For when his fellow prophets were hewing wood for the construction of a tabernacle, and when the iron [head], shaken loose from the axe, had fallen into the Jordan and could not be found by them, upon Elisha's coming to the place, and learning what had happened, he threw some wood into the water. Then, when he had done this, the iron part of the axe floated up, and they took up from the surface of the water what they had previously lost. 2 Kings 6:6 By this action the prophet pointed out that the sure word of God, which we had negligently lost by means of a tree, and were not in the way of finding again, we should receive anew by the dispensation of a tree, [viz., the cross of Christ]. For that the word of God is likened to an axe, John the Baptist declares [when he says] in reference to it, "But now also is the axe laid to the root of the trees." Matthew 3:10 Jeremiah also says to the same purport: "The word of God cleaves the rock as an axe." Jeremiah 23:29 This word, then, what was hidden from us, did the dispensation of the tree make manifest, as I have already remarked. For as we lost it by means of a tree, by means of a tree again was it made manifest to all, showing the height, the length, the breadth, the depth in itself; and, as a certain man among our predecessors observed, "Through the extension of the hands of a divine person, gathering together the two peoples to one God." For these were two hands, because there were two peoples scattered to the ends of the earth; but there was one head in the middle, as there is but one God, who is above all, and through all, and in us all.

 

 

Chapter 18

God the Father and His Word have formed all created things (which They use) by Their own power and wisdom, not out of defect or ignorance. The Son of God, who received all power from the Father, would otherwise never have taken flesh upon Him.

1. And such or so important a dispensation He did not bring about by means of the creations of others, but by His own; neither by those things which were created out of ignorance and defect, but by those which had their substance from the wisdom and power of His Father. For He was neither unrighteous, so that He should covet the property of another; nor needy, that He could not by His own means impart life to His own, and make use of His own creation for the salvation of man. For indeed the creation could not have sustained Him [on the cross], if He had sent forth [simply by commission] what was the fruit of ignorance and defect. Now we have repeatedly shown that the incarnate Word of God was suspended upon a tree, and even the very heretics do acknowledge that He was crucified. How, then, could the fruit of ignorance and defect sustain Him who contains the knowledge of all things, and is true and perfect? Or how could that creation which was concealed from the Father, and far removed from Him, have sustained His Word? And if this world were made by the angels (it matters not whether we suppose their ignorance or their cognizance of the Supreme God), when the Lord declared, "For I am in the Father, and the Father in Me," John 14:11 how could this workmanship of the angels have borne to be burdened at once with the Father and the Son? How, again, could that creation which is beyond the Pleroma have contained Him who contains the entire Pleroma? Inasmuch, then, as all these things are impossible and incapable of proof, that preaching of the Church is alone true [which proclaims] that His own creation bare Him, which subsists by the power, the skill, and the wisdom of God; which is sustained, indeed, after an invisible manner by the Father, but, on the contrary, after a visible manner it bore His Word: and this is the true [Word].

2. For the Father bears the creation and His own Word simultaneously, and the Word borne by the Father grants the Spirit to all as the Father wills. To some He gives after the manner of creation what is made; but to others [He gives] after the manner of adoption, that is, what is from God, namely generation. And thus one God the Father is declared, who is above all, and through all, and in all. The Father is indeed above all, and He is the Head of Christ; but the Word is through all things, and is Himself the Head of the Church; while the Spirit is in us all, and He is the living water, John 7:39 which the Lord grants to those who rightly believe in Him, and love Him, and who know that "there is one Father, who is above all, and through all, and in us all." Ephesians 4:6 And to these things does John also, the disciple of the Lord, bear witness, when he speaks thus in the Gospel: "In the beginning was the Word, and the Word was with God, and the Word was God. This was in the beginning with God. All things were made by Him, and without Him was nothing made." John 1:1, etc. And then he said of the Word Himself: "He was in the world, and the world was made by Him, and the world knew Him not. To His own things He came, and His own people received Him not. However, as many as did receive Him, to these gave He power to become the sons of God, to those that believe in His name." John 1:10, etc. And again, showing the dispensation with regard to His human nature, John said: "And the Word was made flesh, and dwelt among us." John 1:14 And in continuation he says, "And we beheld His glory, the glory as of the Only-begotten by the Father, full of grace and truth." He thus plainly points out to those willing to hear, that is, to those having ears, that there is one God, the Father over all, and one Word of God, who is through all, by whom all things have been made; and that this world belongs to Him, and was made by Him, according to the Father's will, and not by angels; nor by apostasy, defect, and ignorance; nor by any power of Prunicus, whom certain of them also call "the Mother;" nor by any other maker of the world ignorant of the Father.

3. For the Creator of the world is truly the Word of God: and this is our Lord, who in the last times was made man, existing in this world, and who in an invisible manner contains all things created, and is inherent in the entire creation, since the Word of God governs and arranges all things; and therefore He came to His own in a visible manner, and was made flesh, and hung upon the tree, that He might sum up all things in Himself. "And His own peculiar people did not receive Him," as Moses declared this very thing among the people: "And your life shall be hanging before your eyes, and you will not believe your life." Deuteronomy 28:66 Those therefore who did not receive Him did not receive life. "But to as many as received Him, to them gave He power to become the sons of God." John 1:12 For it is He who has power from the Father over all things, since He is the Word of God, and very man, communicating with invisible beings after the manner of the intellect, and appointing a law observable to the outward senses, that all things should continue each in its own order; and He reigns manifestly over things visible and pertaining to men; and brings in just judgment and worthy upon all; as David also, clearly pointing to this, says, "Our God shall openly come, and will not keep silence." Then he shows also the judgment which is brought in by Him, saying, "A fire shall burn in His sight, and a strong tempest shall rage round about Him. He shall call upon the heaven from above, and the earth, to judge His people."

Wednesday 27 July 2022

Good Reading: "The Dog, the Cock, and the Fox" by Aesop (translated into English)

            A Dog and a Cock being great friends, agreed to travel together. At nightfall they took shelter in a thick wood.  The Cock flying up, perched himself on the branches of a tree, while the Dog found a bed beneath in the hollow trunk. When the morning dawned, the Cock, as usual, crowed very loudly several times. A Fox heard the sound, and wishing to make a breakfast on him, came and stood under the branches, saying how earnestly he desired to make the acquaintance of the owner of so magnificent a voice. The Cock, suspecting his civilities, said:  "Sir, I wish you would do me the favor of going around to the hollow trunk below me, and waking my porter, so that he may open the door and let you in." When the Fox approached the tree, the Dog sprang out and caught him, and tore him to pieces. 

Tuesday 26 July 2022

Tuesday's Serial: “The Blind Spot” by Austin Hall and Homer Eon Flint (in English) - XV

XLI. — THE PROPHECY

Reaching the top of the jade steps, Chick found the landing to be a great dais, nearly a hundred feet across. On the right and left this dais was hedged in by the silver walls, on each of which was hung a huge, golden scrollwork. These scrolls bore legends, which for the moment Chick ignored. At the rear of the dais was a large object like a bronze bell.

The floor was of the usual mosaic, except in the centre, where there was a plain, circular design. Chick took careful note of this, a circle about twenty feet across, as white and unbroken as a bed of frozen snow. Whether it was stone or not he could not determine. All around its edge was a gap that separated it from the dais, a gap several inches across. Chick turned to Geos:

“The Spot of Life?”

“Even so. It is the strangest thing in all the Thomahlia, my lord. Can you feel it?”

For Watson had reached out with his toe and touched the white surface. He drew it back suddenly.

“It has a feeling,” he replied, “that I cannot describe. It is cold, and yet it is not. Perhaps it is my own magnetism.”

“Ah! It is well, my lord!”

What the Rhamda meant by that Chick could not tell. He was interested in the odd white substance. It was as smooth as glass, although at intervals there were faint, almost imperceptible, dark lines, like the finest scratches in old ivory. Yet the whiteness was not dazzling. Again Watson touched it with his foot, and noted the inexplicable feeling of exhilaration. In the moment of absorption he quite forgot the concourse about him. He knew that he was now standing on the crux of the Blind Spot.

But in a minute he turned. The dais was a sort of nave, with one end open to the stairway. Seated on his left was the frail Aradna, occupying a small throne-like chair of some translucent green material. On the right sat the Bar Senestro, in a chair differing only in that its colour was a bright blue. In the centre of the dais stood a third chair—a crimson one—empty.

The Senestro stood up. He was royally clad, his breast gleaming with jewels. He was certainly handsome; he had the carriage of confident royalty. There was no fear in this man, no uncertainty, no weakness. If confidence were a thing of strength, the Senestro was already the victor. In his heart Chick secretly admired him.

But just then the Aradna stood up, She made an indication to Watson. He stepped over to the queen. She sat down again.

“I want to give you my benediction, stranger lord. Are you sure of yourself? Can you overcome the Senestro?”

“I am certain,” spoke Watson. “It is for the queen, O Aradna. I know nothing of the prophecy; but I will fight for you!”

She blushed and cast a furtive look in the direction of the Senestro.

“It is well,” she spoke. “The outcome will have a double interpretation—the spiritual one of the prophecy, and the earthly, material one that concerns myself. If you conquer, my lord, I am freed. I would not marry the Senestro; I love him not. I would abide by the prophet, and await the chosen.” She hesitated. “What do you know of the chosen, my lord?”

“Nothing, O Aradna.”

“Has not the Rhamda Geos told you?”

“Partly, but not fully. There is something that he is withholding.”

“Very likely. And now—will you kneel, my lord?”

Watson knelt. The queen held out her hand. Behind him Chick could hear a deep murmur from the assembled multitudes. Just what was the significance of that sound he did not know; nor did he care. It was enough for him that he was to fight for this delicately beautiful maiden. He would let the prophecy take care of itself.

Besides these three on the dais there were only the Rhamda Geos and the Jan Lucar. These two remained on the edge nearest the body of the temple, the edge at the crest of the stair. The empty chair remained so.

Suddenly Chick remembered the warning of Dr. Holcomb: “Read the words of the Prophet.” And he took advantage of the breathing-spell to peruse the legends on the great golden scrolls:

 

THE PROPHECY OF THE JARADOS

Behold! When the day is at hand, prepare ye!

For, when that day cometh, ye shall have signs and portents from the world beyond. Wisdom cometh out of life, and life walketh out of wisdom. Yea, in the manner of life and of spirit ye shall have them, and of substance even like unto you yourselves.

And it shall come to pass in the last days, that we shall be on guard. By these signs ye shall know them; even by the truths I have taught thee. The way of life is an open door; wisdom and virtue are its keys. And when the intelligence shall be lifted to the plane above—then shalt thou know!

Mark ye well the Spot of Life! He that openeth it is the precursor of judgment. Mark him well!

And thus shall the last days come to pass. See that ye are worthy, O wise ones! For behold in those last days there shall come among ye—

The chosen of a line of kings. First there shall be one, and then there shall be two; and the two shall stay but the one shall return.

The false ones. Them ye shall slay!

The four footed: The call to humility, sacrifice and devotion, whom ye shall hold in reverence even as you hold me, the Jarados.

And on the last day of all—I, the Jarados!

Beware ye of sacrilege! Lest I take from ye all that I have given ye, and the day be postponed—beware ye of sacrilege!

And if the false ones cometh not, ye shall know that I have held them. Know ye the day!

Sixteen days from the day of the prophet, shall come the day of the judgment; and the way shall be opened, on the last day, the sixteenth day of the Jarados.

Hearken to the words of the Jarados, the prophet and mouthpiece of the infinite intelligence, ruler of justice, peace, and love! So be it forever!

 

Chick read it a second time. Like all prophecies, it was somewhat Delphic; but he could get the general drift. In that golden script he was looking into the heart of all Thomahlia—into its greatness, its culture, its civilisation itself. It was the soul of the Blind Spot, the reason and the wherefore of all about him.

He heard someone step up behind him, and he turned. It was the Senestro, going over the words of the prophecy.

“Can you read it, Sir Phantom?” asked the handsome Bar. His black eyes were twinkling with delight. “Have you read it all?”

He put a hand on Chick's shoulder. It was a careless act, almost friendly. Either he had the heart of a devil or the chivalry of a paladin. He pointed to a line:

“'The false ones. Them ye shall slay.'”

“And if I were the false one, you would slay me?” asked Watson.

“Aye, truly!” answered the splendid prince. “You are well made and good to look upon. I shall hold you in my arms; I shall hear your bones crack; it shall be sweeter music than that of the temple pheasants, who never sing but for the Jarados. I shall slay you upon the Spot, Sir Phantom!”

Watson turned on his heel. The ethics of the Senestro were not of his own code. He was not afraid; he stood beside the Jan Lucar and gazed out into the body of the temple. As far as he could see, under and past the fourteen great pillars and right up to the far wall, the floor was a vast carpet of humanity.

It was become dark. Presently a new kind of light began to glow far overhead, gradually increasing in strength until the whole place was suffused with a sun-like illumination. The Rhamda Geos began to speak.

“In the last day, in the Day of Life. We have the substance of ourselves, and the words of the prophet. The Jarados has written his prophecy in letters of gold, for all to see. 'The false ones. Them ye shall slay.' It is the will of the Rhamdas that the great Bar Senestro shall try the proof of the occult. On this, the first of the Sixteen Days, the test shall be—on the Spot of Life!”

He turned away. The Bar Senestro stripped off his jewels, his semi-armour, and stood clad in the manner of Watson. They advanced and met in the centre of the dais, two athletes, lithe, strong, handsome, their muscles aquiver with vitality and their skins silken with health. Champions of two worlds, to wrestle for truth!

A low murmur arose, increasing until it filled the whole coliseum. The silver-bronze pheasants flitted above the heads of all, flashing like fragments of the spirit of light. And all of a sudden—

One of them fluttered down and lit on Watson's shoulder.

The murmur of the throng dropped to a dead silence. Next moment a stranger thing happened. The little creature broke forth in full-throated song.

Watson instantly remembered the words of the Bar Senestro: “They sing but for the Jarados.” He quietly reached up and caught the songster in his hand, and he held it up to the astonished crowd. Still the song continued. Chick held him an instant longer, and then gave him a toss high into the air. He shot across the temple, a streak of melody, silver, dulcet, to the far corner of the giant building.

But the thing did not jar the Senestro.

“Well done, Sir Phantom! Anyhow, 'tis your last play! I would not have it otherwise. I hope you can die as prettily! Are you ready?”

“Ready? What for?” retorted Watson. “Why, should I trouble myself with preparations?”

But the Rhamda Geos had now come to his side.

“Do your best, my lord. I regret only that it must be to the death. It is the first death contest in the Thomahlia for a thousand circles (years). But the Senestro has challenged the prophecy. Prove that you are not a false one! My heart is with you.”

It was a good word at a needed moment. Watson stepped over onto the circular Spot of Life.

They were both barefooted. Evidently the Thomahlians fought in the old, classic manner. The stone under Watson's feet was cool and invigorating. He could sense anew that quiver of magnetism and strength. It sent a thrill through his whole body, like the subtle quickening of life. He felt vital, joyous, confident.

The Senestro was smiling, his eyes flashing with anticipation. His muscled body was a network of soft movement. His step was catlike.

“What will it be?” inquired Watson. “Name your choice of destruction.”

But the Bar shook his head.

“Not so, Sir Phantom. You shall choose the manner of your death, not I. Particular I am not, nor selfish.”

“Make it wrestling, then,” in his most off-hand manner. He was a good wrestler, and scientific.

“Good. Are you ready?”

“Quite.”

“Very well, Sir Phantom. I shall walk to the edge of the Spot and turn around. I would take no unfair advantage. Now!”

Chick turned at the same moment and strode to his edge. He turned, and it happened; just what, Chick never knew. He remembered seeing his opponent turn slowly about, and in the next split second he was spinning in the clutch of a tiger. Even before they struck the stone, Chick could feel the Senestro reaching for a death-hold.

And in that one second Watson knew that he was in the grip of his master.

His mind functioned like lightning. His legs and arms flashed for the counterhold that would save him. They struck the Spot and rolled over and over. Chick caught his hold, but the Senestro broke it almost instantly. Yet it had saved him; for a minute they spun around like a pair of whirligigs. Watson kept on the defensive. He had not the speed and skill of the other. It was no mere test to touch his shoulders; it was a fight to the death; he was at a disadvantage. He worked desperately.

When a man fights for his life he becomes superhuman. Watson was put to something more than his skill; the sheer spirit of the Bar broke hold after hold; he was like lightning, panther-like, subtle, vicious. Time after time he spun Chick out of his defense and bore him down into a hold of death. And each time Chick somehow wriggled out, and saved himself by a new hold. The struggle became a blur—muscle, legs, the lust for killing—and hatred. Twice Watson essayed the offensive; first he got a hammer lock, and then a half-Nelson. The Bar broke both holds immediately.

Whatever Chick knew of wrestling, the Senestro knew just a bit more. It was a whirling mass of legs and bodies in continuous convulsion, silent except for the terrible panting of the men, and the low, stifled exclamations of the onlookers.

And then—

Watson grew weak. He tried once more. They spun to their feet. But before he could act the Senestro had caught him in the same flying rush as in the beginning, and had whirled him off his feet. And when he came down the Bar had an unbreakable hold.

Chick struggled in vain. The Bar tightened his grip. A spasm of pain shot through Chick's torso; he could feel his bones giving way. His strength was gone; he could see death. Another moment would have been the end.

But something happened. The Senestro miraculously let go his hold. Chick felt something soft brush against his cheek. He heard a queer snapping, and shouts of wonder, and a dreadful choking sound from the Bar. He raised dizzily on one arm. His eyes cleared a bit.

The great Bar was on his back; and at his throat was a snarling thing—the creature that Chick had seen in the clover leaf of the Jarados.

It was a living dog.

 

 

XLII. — PAT MACPHERSON'S STORY

To Watson it was all a blur. He was too weak and too broken to remember distinctly. He was conscious only of an uproar, of a torrent of multitudinous sound. And then—the deep, enveloping tone of a bell.

Some time, somewhere, Chick had heard that bell before. In his present condition his memory refused to serve him. He was covered with blood; he tried to rise, to crawl to this snarling animal that was throttling the Senestro. But something seemed to snap within him, and all went black.

When he opened his eyes again all had changed. He was lying on a couch with a number of people about. It was a minute before he recognized the Jan Lucar, then the Geos, and lastly the nurse whom he had first seen when he awoke in the Blind Spot. Evidently he was in the hands of his friends, although there was a new one, a red-headed man, clad in the blue uniform of a high Bar.

He sat up. The nurse held a goblet of the green liquid to his lips. The Bar in blue turned.

“Aye,” he said. “Give him some of the liquor; it will do him good. It will put the old energy back in his bones.”

The voice rang oddly familiar in Watson's ears. The words were Thomahlian; not until Chick had drained his glass did he comprehend their significance.

“Who are you?” he asked.

The Bar with the red hair grinned.

“Whist, me lad,” using Chick's own tongue. “Get rid of these Thomahlians. 'Tis a square game we're playin', but we're takin' no chances. Get 'em out of the way so we kin talk.”

Watson turned to the others. He made the request in his adopted tongue. They bowed, reverently, and withdrew.

“Who are you?” Chick asked again.

“Oi'm Pat MacPherson.”

“How did you get here?”

The other sat on the edge of the bed. “Faith, how kin Oi tell ye? 'Twas a drink, sor; a new kind av a high-ball, th' trickery av a friend an' th' ould Witch av Endor put togither.”

Obviously Watson did not understand. The stranger continued: “Faith, sor, an' no more do Oi. There's no one as does, 'cept th' ould doc hisself.”

“The old doc! You mean Dr. Holcomb?”

Watson sat up in his bed. “Where is he?”

“In a safe place, me lad. Dinna fear for th' doctor. 'Twas him as saved ye—him an' your humble sarvant, Pat MacPherson, bedad.”

“He—and you—saved me?”

“Aye—there on th' Spot of Life. A bit of a thrick as th' ould doc dug oot o' his wisdom. Sure, she dinna work jist loike he said it, but 'twas a plenty t' oopset th' pretty Senestro!”

Watson asked, “What became of the Senestro?”

“Sure, they pulled him oot. Th' wee doggie jist aboot had him done for. Bedad, she's a good pup!”

“What kind of a dog?”

“A foine wan, sor, wit a bit stub av a tail. An' she's that intelligent, she kin jist about talk Frinch. Th' Thomahlians all called her th' Four-footed, an' if they kape on, they'll jist aboot make her th' Pope.”

Watson was still thick headed. “I don't understand!”

“Nor I laddie. But th' ould doc does. He's got a foine head for figgers; and' he's that scientific, he kin make iron oot o' rainbows.”

“Iron out of—what?”

“Rainbows, sor. Faith, 'tis meself thot's seen it. And he's been watchin' over ye ever since ye came. 'Twas hisself, lad, that put it into your head t' call him th' Jarados.”

“You don't mean to say that the professor put those impulses into my head!”

“Aye, laddie; you said it. He kin build up a man's thoughts just like you or me kin pile oop lumber. 'Tis that deep he is wit' th' calculations!”

Watson tried to think. There was just one superlative question now. He put it.

“I dinna know if he's th' Jarados,” was the reply. “But if so be not, then he's his twin brother, sure enough.”

“Is he a prisoner?”

“I wouldna say that, though there's them as think so. But if it be anybody as is holdin' him, 'tis the Senestro an' his gang o' guards.”

Watson looked at the other's uniform, at the purple shako on his head, the jewelled weapon at his side, and the Jaradic leaf on his shoulder—insignia of a Bar of the highest rank.

“How does it come that you're a Bar, and a high one at that?”

The other grinned again. He took off his shako and ran his hand through his mop of red hair.

“'Tis aither th' luck of th' Irish, me lad, or of th' Scotch. Oi don't ken which—Oi'm haff each—but mostly 'tis th' virtoo av me bonny red hair.”

“Why?”

“Because, leastways, in th' Thomahlia, there's always a dhrop av royalty in th' red-headed. Me bonnie top-knot has made me a fortune. Ye see, 'tis th' mark av th' royal Bars themselves; no ithers have it.”

Watson said: “If you have come from Dr. Holcomb, then you must have a message from him to me.”

“Ye've said it; you an' me, an' a few Rhamdas, an' mebbe th' wee queen is goin' t' take a flight in th' June Bug. We're goin' afther th' ould doc; an' ye kin bet there'll be as pretty a scrap as ever ye looked on. An' afther thot's all over, we're goin' t' take anither kind of a flight—into good old Frisco.”

Chick instantly asked Pat if he knew where San Francisco might be.

“Faith, 'tis only th' ould doc knows, laddie. But when we git there, 'tis Pat MacPherson that's a goin' for Toddy Maloney.”

“I don't know that name.”

“Bedad, I do. Him it was thot give me th' dhrink.”

“What drink?”

Th' dhrink thot done it. Twas a new kind av cocktail. Ye see, I'd jist got back from Melbourne, an' I was takin' in th' lights that noight, aisy like, whin I come t' Toddy's place. I orders a dhrink av whuskey.

“'Whist, Pat,' says he, 'ye don't want whuskey; 'twill make ye dhrunk. Why don't ye take somethin' green, like th' Irish?'

“'Green,” says I. ''Tis a foine colour. I dinna fear anything thot comes fra' a bottle. Pass'er oot!'

“An' thot he did. 'Twas 'creme de menthay' on th' bottle. 'An',' says he, ''Twon't make ye dhrunk.' But he was a liar, beggin' yer pardin.

“For by an' by Oi see his head a growin' larger an' larger, until Oi couldn't see annything but a few loights on th' cailing, an' a few people on th' edges, loike. An' afther thot Oi wint oot, an' walked till Oi come to a hill. An' there was a moon, an' a ould hoose standin' still, which th' moon was not. So Oi stood still to watch it, but bein' tired an' weary an' not havin' got rid o' me sea-legs, Oi sat me doon on th' steps av th' hoose for a bit av a rest, an' t' watch th' moon, thinkin' mebbe she'd stand still by an' by.

“Well, sor, Oi hadn't been there more'n three 'r four minits, whin th' door opened, an' oot steps a little ould lady, aboot th' littlest an' ouldest Oi iver see in 'Frisco.

“'Good avenin', Mother Machree,' says Oi, touchin' me hat.

“'Mother Machree!' says she, an' gives me a sharp look. Also she sniffs. 'Ye poor man,' says she. 'Ye'll catch yer death o' cold, out here. Ye better coom in an' lie on me sofy.'

“Now, sor, how was Oi to ken, bein' a sailor an' ingorant? She was only a ould lady, an' withered. How was Oi to ken thot she was th' ould Witch o' Endor?”

Watson's memory was at work on what he knew of the house at Chatterton Place, especially regarding its occupants at the beginning of the Blind Spot mystery. The Bar's old remark caught his attention.

“The Witch of Endor?”

“Aye; thot she were. Whin Oi woke up, there was nary a hoose at all, nor th' ould lady, nor Toddy Maloney's, nor 'Frisco. 'Twas a strange place I was, sor; a church loike St. Peter's, only bigger, th' same bein' harrd to belaive. An' th' columns looked loike waterspoots, an' th' sky above was full av clouds, the same bein' jest aboot ready to break into hell an' tempest. But ye've been there yerself, sor.

“Well, here was a man beside me, dressed in a kilt. An' he spakes a strange language, although Oi could undershtand; and' he says, says he:

“'My lord,' was what he says.

“'My lord!' says Oi. 'Oi dinna ken what ye mane at all, at all.'

“'Are ye not a Bar?' says he.

“'Thot Oi am not!' says Oi, spakin' good English, so's to be sure he'd understand. 'Oi'm Pat MacPherson.'

“But he couldn' ken. Thin we left th' temple an' wint out into the street. An' a great crowd of people came aroun' an' began shoutin'. By an' by we wint into anither buildin'.

“'For why sh'd iverybody look at me whin we crossed th' street jest noo?' I asked.

“'Tis y'r clothes,' says he.

“Now, Oi don't enjoy pooblicity, sor; wherefore th' wily Scotch in me told me what to do, an' th' Irish part of me did it. I stood him on his head, an' took his clothes off an' put them on meself. An' then no one noticed me. Thot is, until Oi took me hat off.”

“You mean, that shako?”

“Yis; th' blaemd heavy thing—'tis made o' blue feathers. Well, whin it got so hot it made me scalp sweat, Oi took it off; an' then they called me—'My lord' an' 'your worship,' jest loike Oi were a king.

“'Pray God,' says Oi, 'that me head dinna get bald.'

“Well, sor, Oi had a toime that was fit for th' Irish. Oi did iverything 'cept git drunk; there was nothin' to git drunk with. But afther a while I ran across anither, wit' jest as red hair as I had. He was a foine man, av coorse, an' all surrounded by blue guards. He took me into a room himself an' begin askin' questions.

“An' I lied, sor. Av coorse, 'twas lucky thot Oi had me Scotch larnin' an' caution to guide me; but whin Oi spoke, Oi wisely let th' Irishman do all th' talkin'. An' th' great Bar liked me.

“'Verily,' says he, most solemnly, 'thou art of th' royal Bars!' An' he made me a high officer, he did.”

“Was he the Bar Senestro?” asked Watson.

“Nay; 'twas a far better man—Senestro's brother, that died not long after. When Oi saw th' Senestro, Oi had sinse enough to kape me mouth shut. An' now Oi'm a high Bar—next to th' Senestro hisself! What's more, sor, there's no one alive kens th' truth but yerself an' th' ould doctor.”

It was a queer story, but in the light of all that had gone before, wonderfully convincing. Watson began to see light breaking through the darkness. “Now there are two,” the old lady at 288 Chatterton Place had said to Jerome, when the detective came looking for the vanished professor. Had she referred to Holcomb and MacPherson? Two had gone through the Blind Spot, and two had come out—the Rhamda Avec and the Nervina. “Now there are two,” she had said.

“Tell me a little more about Holcomb, Pat!”

“'Tis a short story. Oi can't tell ye much, owin' to orders from the old gent hisself. He came shortly after th' death of the first Bar, Senestro's brother. Seems there was some rumpus aboot th' old Rhamda Avec, which same Oi always kept away from—him as was goin' to prove th' spirits! Annyhow, we was guardin' th' temple awaitin' th' spook as was promised. An' thot's how we got th' ould doc.

“But th' Rhamdas niver saw him. Th' Senestro double-crossed 'em, an' slipped th' doctor oop to th' Palace av Light.”

“The Palace of—what?”

“The Palace av light, sor. Tis th' home av th' Jarados. 'twas held always holy by th' Thomahlians; no man dared go within miles av it; since the Jarados was here, t'ousands of years ago, no one at all has been inside av it.

“But the Senestro knew that th' doctor was th' real Jarados, at least he t'ought so; an' he wasna afraid o' him. He's na coward, th' Senestro. He put th' doctor in th' Jarados' home! Only th' Prophecy worries him at all.”

At last Watson was touching firm ground. Things were beginning to link up—the Senestro, the professor, the Prophecy of the Jarados.

“Well, sor, we Bars have kept th' ould doctor prisoner there iver since he come, wit' none save me to give him a wee bit word av comfort. But it dinna hurt th' old gent. Whin he finds all them balls an' rainbows an' eddicated secrets, he forgets iverything else; he's contint wit 'his discovery. 'Tis th' wise head th' doctor has; an' Oi make no doobt he's th' real Jarados.”

The red-haired man went on to say that the professor knew of Chick's coming from the beginning. He immediately called in MacPherson and gave him some orders, or rather directions, which the Irishman could not understand. He knew only that he was to go to the Temple of the Leaf and there touch certain objects in a certain way; also, he was to arrange to get near Chick, and give him a word of cheer.

“But it dinna work as he said it, sor; he had expected to catch th' Senestro. Instead, 'twas th' dog got th' Bar. A foine pup, sor; she saved yer loife.”

“Where's the dog now?”

“She's on th' Spot av Life, sor. She willna leave it. Tis a strange thing to see how she clings to it. Th' Rhamdas only come near enough to feed her.”

Thus Chick learned that, as soon as he got well, he and MacPherson were to seek the doctor, and help him to get away with the secrets he had found, the truths behind the mystery of the Spot.

“An' 'tis a glorious fight there'll be, lad. Th' Senestro's a game wan; he'll not give up, an' he'll not let go th' doctor till he has to.”

This was not unwelcome news to Chick. A battle was to his liking. It reminded him of the automatic pistol which he still had in his pocket—the gun he had not thought to use in his desperate struggle with the Bar Senestro.

“Pat,” said he, with a sudden inspriation, “when you came through, did you have a firearm?”

MacPherson reached into his pocket and silently produced a thirty-two calibre pistol, of another make than Chick's but using the same ammunition. From another pocket he drew out a package carefully bound with thread. He unrolled the contents. It was an old clay pipe!

“Oi came through,” he stated plaintively, “wit' two guns; an' nary a bit av powder for ayther!”

Chick smiled. He searched his own pockets. First he handed over his extra magazine full of cartridges, and then a full package of smoking tobacco.

“Wirra, wirra!” shouted MacPherson. “Faith, an' there's powder for both!” His hands shook as he hurried to cram the old pipe full of tobacco. The cartridges could wait. He struck a light and gave a deep sigh of content as he began to puff.