Tuesday, 28 June 2022

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

XXIX. — THE OCCULT WORLD

“In telling what I know,” began Watson, “I shall use a bit of a preface. It's necessary, in a way, if you are to understand me; besides, it will give you the advantage of looking into the Blind Spot with the clear eyes of reason. I intend to tell all, to omit nothing. My purpose in doing this is that, in case we should fail tonight, you will be able to give my account to the world.”

It was a strange introduction. His listeners exchanged thoughtful glances. But they all affirmed, and Sir Henry hitched his chair almost impatiently.

“All right, Mr. Watson. Please proceed.”

“To begin with,” said Watson, “I assume that you all know of Dr. Holcomb's announcement concerning the Blind Spot. You remember that he promised to solve the occult; how he foretold that he would prove it not by immaterial but by the very material means; that he would produce the fact and the substance.

“Now, the professor had promised to deliver something far greater than he had thought it to be. At the same time, what he knew of the Blind Spot was part conjecture and part fact. Like his forebears and contemporaries, he looked upon man as the real being.

“But it's a question, now, as to which is reality and which is not. There is not a branch of philosophy that looks upon the question in that light. Bishop Berkeley came near and he has been followed by others; but they all have been deceived by their own sophistry. However, except for the grossest materialists, all thinkers take cognizance of a hereafter.

“No one dreamed of a Blind Spot and what it may lead to, what it might contain. We are five-sensed; we interpret the universe by the measure of five yardsticks. Yet, the Blind Spot takes even those away; the more we know, it seems, the less certain we are of ourselves. As I said to Mme. Le Fabre, it is a difficult question to determine, after all, just who are the ghosts. At any rate, I KNOW”—and he paused for effect—“I know that there are uncounted millions who look upon us and our workings as entirely supernatural!

“Remember that what I have to tell you is just as real as your own lives have been since babyhood.

“It was slightly over a year ago that my last night on the earth arrived.

“I had gone out for the evening, in the forlorn hope of meeting a friend, of having some slight taste of pleasure before the end came.

“For several days I had been labouring under a sort of premonition, knowing that my life was slowly seeping away and that my vitality was slipping, bit by bit, to what I thought must be death. Had I then known what I know now, I could have saved myself. But if I had done it, if I had saved myself, we would never have found Dr. Holcomb.

“Perhaps it was the same fate that led me to Harry, that night. I don't know. Nevertheless, if there is any truth in what I have learned on the other side of the Blind Spot, it would seem that there is something higher than mere fate. I had never believed in luck; but when everything works out to a fraction of a breath, one ceases to be sceptical on the question of destiny and chance. I say, everything that happened that night was FORCED from the other side. In short, my giving that ring to Harry was simply a link in the chain of circumstances. It just had to be; the PROPHECY would not have had it otherwise.”

Without stopping to explain what he meant by the word “prophecy,” Watson went on:

“That's what makes it puzzling. I have never been able to understand how every bit has dovetailed with such exactness. We—you and I—are certainly not supernatural; and yet, on the other side of the Spot, the proof is overwhelmingly convincing.

“I was very weak that night. So weak that it is difficult for me to remember. The last I recollect was my going to the back of the house; to the kitchen, I think. I had a light in my hands. The boys were in the front room, waiting. One of them had opened a door some yards away from where I stood.

“Coming as it did, on the instant, it is difficult to describe. But I knew it instinctively for what it was: the dot of blue on the ceiling, and the string of light. Then, a sensation of falling, like dropping into space itself. It is hard to describe the horrifying terror of plunging head on from an immense height to a plain at a vastly lower level.

“And that's all that I remember—from this side.”

 

[NOTE.—In justice to Mr. Watson, the present writers have thought it best at this stage to transpose the story from the first to the third person. Any narrative, unless it is negative in its material, is hard to give in the first person; for where the narrator has played an active, positive part, he must either curb himself or fall under the slur of braggadocio. Yet, the world wants the details exactly as they happened; hence the transposition. EDITORS.]

 

Watson opened his eyes.

The first thing was light and a sense of great pain. There was a pressure at the back of the eyeballs, a poignant sensation not unlike a knife-thrust; that, and a sudden fear of madness, of drivelling helplessness.

The abrupt return of consciousness in such a condition is not easy to imagine. After all he had gone through, this strange sequel must have been terribly puzzling to him. He was a man of good education, well versed in psychology; in the first rush of consciousness he tried, as best he could, to weigh himself up in the balance of aberration. And it was this very fact that gave him his reassurance; for it told him that he could think, could reason, could count on a mind in full function.

But he could not see. The pain in his eyeballs was blinding. There was nothing he could distinguish; everything was woven together, a mere blaze of wonderful, iridescent, blazing coloration.

But if he could not see, he could feel. The pain was excruciating. He closed his eyes and fell to thinking, curiously enough, that the experience was similar to what he had gone through when upon learning to swim, he had first opened his eyes under the water. It had been under a blazing sun. The pain and the colour—it was much the same, only intensified.

Then he knew that he was very tired. The mere effort of that one thought had cost him vitality. He dropped back into unconsciousness, such as was more insensibility than slumber. He had strange dreams, of people walking, of women, and of many voices. It was blurred and indistinct, yet somehow not unreal. Then, after an unguessable length of time—he awoke.

He was much stronger. The lapse may have been very long; he could not know. But the pain in his eyes was gone; and he ventured to open the lids again in the face of the light that had been so baffling. This time he could see; not distinctly, but still enough to assure him of reality. By closing his eyes at intervals he was able to rest them and to accustom them gradually to the new degree of light. And after a bit he could see plainly.

He was on a cot, and in a room almost totally different from any that he had ever seen before. The colour of the walls, even, was dissimilar; likewise the ceiling. It was white, in a way, and yet unlike it; neither did it resemble any of the various tints; to give it a name that he afterward learned—alna—implies but little. It was utterly new to him.

Apparently he was alone. The room was not large; about the size of an ordinary bedroom. And after the first novelty of the unplaceable colour had worn off he began to take stock of his own person.

First, he was covered by the finest of bed clothing, thick but exceedingly light. There was no counterpane, but two blankets and two sheets; and none of them corresponded to any colour or material he had ever known. He only knew that their tints were light rather than dark.

Next, he moved his hands out from under the coverings, and held them up before his eyes. He was immensely puzzled. He naturally expected to see the worn, emaciated hands which had been his on that dramatic night; but the ones before him were plump, normal, of a healthy pink. The wrists likewise were in perfect condition, also his arms. He could not account for this sudden return to health, of the vigour he had known before he began to wear the ring. He lay back pondering.

Presently he fell to examining his clothes. There were two garments made of a silk-like textile, rather heavy as to weight, but exceedingly soft as to touch. They were slightly darker than the bed clothing. In a way they were much like pyjamas, except that both were designed to be merely slipped into place, without buttons or draw-strings. That is, they were tailored to fit snugly over the shoulders and waist, while loose enough elsewhere.

Then he noticed the walls of the room. They were after a simple, symmetrical style; coved—to use an architectural expression—or curved, where the corner would come with a radius much larger than common, amounting to four or five feet; so that a person of ordinary height could not stand close to the wall without stooping. Where the coved portion flowed into the perpendicular of the wall there was a broad moulding, like a plate rail, which acted as a support for the hanging pictures.

Watson counted four of these pictures. Instinctively he felt that they might give him a valuable clue as to his whereabouts. For, while his mind had cleared enough for him to feel sure that he had truly come through the Spot, he knew nothing more. Where was he? What would the pictures tell?

The first was directly before his eyes. In size perhaps two by three feet, with its greater length horizontal, it was more of a landscape than a portrait. And Watson's eagerness for the subject itself made him forget to note whether the work was mechanically or manually executed.

For it revealed a girl—about ten or twelve—very slightly draped, enjoying a wild romp with a most extraordinary creature. It was this animal that made the picture amazing; there was no subtle significance in the scene—there was nothing remarkable about the technique. The whole interest, for Watson, was in the animal.

It was a deer; perfect and beautiful, but cast in a Lilliputian mould. It stood barely a foot high, the most delicate thing he had ever looked upon. Mature in every detail of its proportion, the dainty hoofs, the fragile legs, smooth-coated body, and small, wide-antlered head—a miniature eight-pointer—made such a vision as might come to the dreams of a hunter.

Chick rose up in bed, in order to examine it more closely. Immediately he fell back again slightly dizzy. He closed his eyes.

Shortly he began examining the other pictures. Two of these were simple flower studies. Watson scarcely knew which puzzled him most; the blossoms or their containers. For the vases were like large-sized loving cups, broad as to body, and provided with a handle on either side. Their colours were unfamiliar. As for the blossoms—in one study the blooms were a half-dozen in number, and more like Shasta daisies than anything else. But their colour was totally unlike, while they possessed wide, striped stamens that gave the flowers an identity all their own. In the other vase were several varieties, and every one absolutely unrecognisable.

On the opposite side of the room was something fairly familiar. At first glance it seemed a simple basket of kittens, done in black and white—something like crayon, and yet resembling sepia. Alongside the basket, however, was a spoon, one end resting on the edge of a saucer. And it was the size of the spoon that commanded Chick's attention; rather, the size of the kittens, any one of which could have curled up comfortably in the bowl of the spoon! Judging relatively, if it were an ordinary tablespoon, then the kittens were smaller than the smallest of mice.

Chick gave it up. Presently he began speculating about the time. He decided that, whatever the hour might be, it was still daylight. In one wall of the room was a large, oval window, of a material which may as well be called glass, frosted, so as to permit no view of what might lie outside. But it allowed plenty of light to enter.

Cut in the opposite wall was a doorway, hung with a curtain instead of a door. This curtain was a gauzy material, but its maroonlike shade completely hid all view of whatever lay beyond.

Chick waited and listened. Hitherto he had not heard a sound. There was not even that subtle, mixed hum from the distance that we are accustomed to associate with silence. He felt certain that he was inside the Blind Spot; but as to just where that locality might lie, he knew as little as before. He knew only that he in a building of some sort. Where, and what, was the building?

Just then he noticed a cord dangling from the ceiling. It came down to within six inches of his head. He gave it a pull.

Whereupon he heard a faint, musical jangling in the distance. He tried to analyse the sound. It was not bell-like; perhaps the word “tinkling” would serve better. Provisionally, Chick placed the key at middle D.

A moment later he heard steps outside the curtain. They were very soft and light and deliberate; and almost at the same instant a delicate white hand moved the curtain aside.

It was a woman. Chick lay back and wondered. Although not beautiful she was very good to look at, with large blue eyes of a deep tenderness and sympathy, even features, and a wonderful fold of rich brown hair held in place by a satiny net.

She started when she saw Chick's wide open eyes; then smiled, a motherly smile and compassionate. She was dressed in a manner at once becoming and odd, to one unaccustomed, in a gown that draped the entire figure, yet left the right arm and shoulder bare. Chick noticed that arm especially; it was white as marble, moulded full, and laced with fine blue veins. He had never seen an arm like that. Nor such a woman. She might have been forty.

She came over to the bed and placed a hand on Chick's forehead. Again she smiled, and nodded.

“How do you feel?” she asked.

Now this is a strange thing; Watson could not account for it. For, although she did not speak English, yet he could understand her quite well. At the moment it seemed perfectly obvious; afterward, the fact became amazing.

He answered in the same way, his thoughts directing his lips. And he found that as long as he made no conscious attempt to select the words for his thought, he could speak unhesitatingly.

“Where am I?”

She smiled indulgently, but did not answer.

“Is this the—Blind Spot?”

“The Blind Spot! I do not understand.”

“Who are you?”

“Your nurse. Perhaps,” soothingly, “you would like to talk to the Rhamda.”

“The Rhamda!”

“Yes. The Rhamda Geos.”

 

 

XXX. — THE PLUNGE

The woman left him. For a while Chick reflected upon what she had said. In full rush of returning vigour his mind was working clearly and with analytical exactness.

For the first time he noticed a heaviness in the air, overladen, pregnant. He became aware of a strange, undercurrent of life; of an exceedingly faint, insistent sound, pulse-like and rhythmical, like the breathing undertones of multitudes. He was a city man, and accustomed to the murmuring throbs of a metropolitan heart. But this was very different.

Presently, amid the strangeness, he could distinguish the tinkle of elfin bells, almost imperceptible, but musical. The whole air was laden with a subdued music, lined, as it were, with a golden vibrancy of tintinnabulary cadence—distant, subdued, hardly more than a whisper, yet part of the air itself.

It gave him the feeling that he was in a dream. In the realms of the subconscious he had heard just such sounds—exotic and unearthly—fleeting and evanescent.

The notion of dreams threw his mind into sudden alertness. In an instant he was thinking systematically, and in the definite realisation of his plight.

The woman had spoken of “the Rhamda.” True, she had added a qualifying “Geos,” but that did not matter. Whether Geos or Avec, it was still the Rhamda. By this time Watson was convinced that the word indicated some sort of title—whether doctor, or lord, or professor, was not important. What interested Chick was identity. If he could solve that he could get at the crux of the Blind Spot.

He thought quickly. Apparently, it was Rhamda Avec who had trapped Dr. Holcomb. Why? What had been the man's motive? Watson could not say. He only knew the ethics of the deed was shaded with the subtleness of villainy. That behind it all was a purpose, a directing force and intelligence that was inexorable and irresistible.

One other thing he knew; the Rhamda Avec came out of the region in which he, Watson, now found himself. Rather, he could have come from nowhere else. And Watson could feel certain that somewhere, somehow, he would find Dr. Holcomb.

In that moment Watson determined upon his future course of action. He decided to state nothing, intimate nothing, either by word or deed, that might in any manner incriminate or endanger the professor. It was for him to learn everything possible and to do all he could to gain his points, without giving a particle of information in return. He must play a lone hand and a cautious one—until he found Dr. Holcomb.

The fact of his position didn't appall him. Somehow, it had just the opposite effect. Perhaps it was because his strength had come back, and had brought with it the buoyancy that is natural to health. He could sense the vitality that surrounded him, poised, potential, waiting only the proper attitude on his part to become an active force. Something tremendous had happened to him, to make him feel like that. He was ready for anything.

Five minutes passed. Watson was alert and ready when the woman returned, together with a companion. She smiled kindly, and announced:

“The Rhamda Geos.”

At first Chick was startled. There was a resemblance to Rhamda Avec that ran almost to counterpart. The same refinement and elegance, the fleeting suggestion of youth, the evident age mingled with the same athletic ease and grace of carriage. Only he was somewhat shorter. The eyes were almost identical, with the peculiar quality of the iris and pupil that suggested, somehow, a culture inherited out of the centuries. He was dressed in a black robe, such as would befit a scholar.

He smiled, and held out a hand. Watson noted the firm clasp, and the cold thrill of magnetism.

“You wish to speak with me?”

The voice was soft and modulated, resonant, of a tone as rich as bronze.

“Yes. Where am I—sir?”

“You do not know?”

It seemed to Watson that there was real astonishment in the man's eyes. As yet it had not come to Chick that he himself might be just as much a mystery as the other. The only question in his mind at the moment was locality.

“Is this the Blind Spot?”

“The Blind Spot!”—with the same lack of comprehension that the woman had shown. “I do not understand you.”

“Well, how did I get here?”

“Oh, as to that, you were found in the Temple of the Leaf. You were lying unconscious on the floor.”

“A temple! How did I get there, sir? Do you know?”

“We only know that a moment before there was nothing; next instant—you.”

Watson thought. There was a subconscious sound that still lingered in his memory; a sound full-toned, flooding, enveloping. Was there any connection—

“'The Temple of the Leaf,' you call it, sir. I seem to remember having heard a bell. Is there such a thing in that temple?”

The Rhamda Geos smiled, his eyes brightening. “It is sometimes called the Temple of the Bell.”

“Ah!” A pause, and Watson asked, “Where is this temple? And is this room a part of the building?”

“No. You are in the Sar-Amenive Hospital, an institution of the Rhamdas.”

The Rhamdas! So there were several of them. A sort of society, perhaps.

“In San Francisco?”

“No. San Francisco! Again I fail to understand. This locality is known as the Mahovisal.”

“The Mahovisal!” Watson thought in silence for a moment. He noted the extremely keen interest of the Rhamda, the ultra-intelligent flicker of the eyes, the light of query and critical analysis. “You call this the Mahovisal, sir? What is it: town, world or institution?”

The other smiled again. The lines about his sensitive mouth were susceptible of various interpretations: emotion, or condescension, or the satisfying feeling that comes from the simple vindication of some inner conviction. His whole manner was that of interest and respectful wonder.

“You have never heard of the Mahovisal? Never?”

“Not until this minute,” answered Watson.

“You have no knowledge of anything before? Do you know WHO YOU ARE?”

“I”—Watson hesitated, wondering whether he had best withhold this information. He decided to chance the truth. “My name is Chick Watson. I am—an American.”

“An American?”

The Rhamda pronounced the word with a roll of the “r” that sounded more like the Chinese “Mellican” than anything else. It was evident that the sounds were totally unfamiliar to him. And his manner was a bit indefinite, doubtful, yet weighted with care, as he slowly repeated the question:

“An American? Once more I don't understand. I have never heard the word, my dear sir. You are neither D'Hartian nor Kospian; although there are some—materialists for the most part—who contend that you are just as any one else. That is—a man.”

“Perhaps I am,” returned Watson, utterly confounded. He did not know what to say. He had never heard of a Kospian or a D'Hartian, nor of the Mahovisal. It made things difficult; he couldn't get started. Most of all, he wanted information; and, instead, he was being questioned. The best he could do was to equivocate.

As for the Rhamda, he frowned. Apparently his eager interest had been dashed with disappointment. But only slightly, as Watson could see; the man was of such culture and intellect as to have perfect control over his emotions. In his balance and poise he was very like Avec, and he had the same pleasing manner.

“My dear sir,” he began, “if you are really a man, then you can tell me something of great importance.”

“I” Chick retorted, “can tell you nothing until you first let me know just where I stand!”

Certainly there was a lack of common ground. Until one of them supplied it, there could be no headway. Watson realised that his whole future might revolve about the axis of his next words.

The Rhamda thought a moment, dubiously, like one who has had a pet theory damaged, though not shattered. Suddenly he spoke to the woman.

“Open the portal,” said he.

She stepped to the oval window, touched a latch, and swung the pane horizontally upon two pivots. Immediately the room was flooded with a strange effulgence, amber-like, soft and mellow, as real sunshine.

But it was NOT real sunshine!

The window was set in a rather thick wall, beyond which Watson could see a royal sapphiric sky, flecked with white and purple and amethyst-threaded clouds poised above a great amber sleeping sun.

It was the sun that challenged attention. It was so mild, and yet so utterly beyond what might be expected. In diameter it would have made six of the one Watson had known; in the blue distance, touching the rim of the horizon, it looked exactly like a huge golden plate set edgewise on the end of the earth.

And—he could look straight at it without blinking!

His thoughts ran back to the first account of the Rhamda. The man had looked straight at the sun and had been blinded. This accounted for it! The man had been accustomed to this huge, soft-glowing beauty. An amberous sun, deep yellow, sleeping; could it be, after all, dreamland?

But there were other things: the myriad tintinnabulations of these microscopic bells, never ceasing, musically throbbing; and now, the exotic delight of the softest of perfumes, an air barely tinted with violet and rose, and the breath of woodland wild flowers. He could not comprehend it. He looked at the purple clouds above the lotus sun, hardly believing, and deeply in doubt.

A great white bird dived suddenly out of the heavens and flew into the focus of his vision. In all the tales of his boyhood, of large and beautiful rocs and other birds, he had come across nothing like this. From the perspective it must have measured a full three hundred feet from tip to tip; it was shaped like a swan and flew like an eagle, with magnificent, lazy sweeps of the wings; while its plumage was as white as the snow, new fallen on the mountains. And right behind it, in pursuit, hurtled a huge black thing, fully as large and just as swift; a tremendous black crow, so black that its sides gave off a greenish shimmer.

Just then the woman closed the window. It was as well; Watson was only human, and he could hide his curiosity just so long and no longer. He turned to the Rhamda.

The man nodded. “I thought so,” said he with satisfaction, as one might who has proven a pet and previous theory.

Watson tried from another angle.

“Just who do you think I am, sir?”

The other smiled as before. “It is not what I may think,” he replied: “but what I know. You are the proof that was promised us by the great Rhamda Avec. You are—THE FACT AND THE SUBSTANCE!”

He waited for Watson's answer. Stupefaction delayed it. After a moment the Rhamda continued:

“Is it not so? Am I not right? You are surely out of the occult, my dear sir. You are a spirit!”

It took Chick wholly by surprise. He had been ready to deal with anything—but this. It was unreal, weird, impossible. And yet, why not? The professor had set out to remove forever the screen that had hitherto shrouded the shadow: but what had he revealed? What had the Spot disclosed? Unreality or REALITY? Which is which?

In the inspiration of the moment, Chick saw that he had reached the crossroads of the occult. There was no time to think; there was time only for a plunge. And, like all strong men, Watson chose the deeper water.

He turned to the Rhamda Geos.

“Yes,” said he quietly. “I—am a spirit.”

 

 

XXXI. — UP FOR BREATH

Rhamda Geos, instead of showing the concern and uneasiness that most men would show in the presence of an avowed ghost, evinced nothing but a deep and reverent happiness. He took Watson's hand almost shyly. And while his manner was not effusive, it had the warmth that comes from the heart of a scholar.

“As a Rhamda,” he declared, “I must commend myself for being the first to speak to you. And I must congratulate you, my dear sir, on having fallen, not into the hands of Bar Senestro, but into those of my own kind. It is a proof of the prophecy, and a vindication of the wisdom of the Ten Thousand.

“I bid you welcome to the Thomahlia, and I offer you my services, as guide and sponsor.”

Chick did not reply at once. The chance he had taken was one of those rare decisions that come to genius; the whole balance of his fate might swing upon his sudden impulse. Not that he had any compunction; but he felt that it tied him down. It restricted him. Certainly almost any role would be easier than that of a spirit.

He didn't feel like a ghost. He wondered just how a ghost would act, anyhow. What was more, he could not understand such a queer assumption on the Rhamda's part. Why had he seemed to WANT Chick a ghost? Watson was natural, human, embodied, just like the Rhamda. This was scarcely his idea of a phantom's life. Most certainly, the two of them were men, nothing else; if one was a wraith, so was the other. But—how to account for it?

Again he thought of Rhamda Avec. The words of Geos, “The Fact and the Substance,” had been exactly synonymous with what had been said of Avec by Dr. Holcomb, “The proof of the occult.”

Was it indeed possible that these two great ones, from opposite poles, had actually torn away the veil of the shadow? And was this the place where he, Watson, must pose as a spirit, if he were to be accepted as genuine?

The thought was a shock. He must play the same part here that the Rhamda had played on the other side of the Spot; but he would have to do it without the guiding wisdom of Avec. Besides, there was something sinister in the unknown force that had engulfed so strong a mind as the professor's; for while Watson's fate had been of his own seeking, that of the doctor smacked too much of treachery.

He turned to the Rhamda Geos with a new question:

“This Rhamda Avec—was he a man like yourself?”

The other brightened again, and asked in return:

“Then you have seen him!”

“I—I do not know,” answered Watson, caught off his guard. “But the name is familiar. I don't remember well. My mind is vague and confused. I recall a world, a wonderful world it was from which I came, and a great many people. But I can't place myself; I hardly—let me see—”

The other nodded sympathetic approval.

“I understand. Don't exert yourself. It is hardly to be expected that one forced out of the occult could come among us with his faculties unimpaired. We have had many communications with your world, and have always been frustrated by this one gulf which may not be crossed. When real thought gets across the border, it is often indefinite, sometimes mere drivel. Such answers as come from the void are usually disappointing, no matter how expert our mediums may be in communicating with the dead.”

“The dead! Did you say—the dead?”

“Certainly; the dead. Are you not of the dead?”

Watson shook his head emphatically.

“Absolutely not! Not where I came from. We are all very much alive!”

The other watched him curiously, his great eyes glowing with enthusiasm; the enthusiasm of the born seeker of the truth.

“You don't mean,” he asked, “that you have the same passions that we have here in life?”

“I mean,” said Watson, “that we hate, love, swear; we are good and we are evil; and we play games and go fishing.”

Geos rubbed his hands in a dignified sort of glee. What had been said coincided, apparently, with another of his pet theories.

“It is splendid,” he exulted, “splendid! And just in line with my thesis. You shall tell it before the Council of the Rhamdas. It will be the greatest day since the speaking of the Jarados!”

Watson wondered just who this Jarados might be; but for the moment he went back to the previous question.

“This Rhamda Avec: you were about to tell me about him. Let me have as much as I can understand, sir.”

“Ah, yes! The great Rhamda Avec. Perhaps you may recall him when your mind clears a little more. My dear sir, he is, or was, the chief of the Rhamdas of all the Thomahlia.”

“What is the 'Thomahlia'?”

“The Thomahlia! Why, it is called the world; our name for the world. It comprises, physically, land, water and air; politically, it embraces D'Hartia, Kospia and a few minor nations.”

“Who are the Rhamdas?”

“They are the heads of—of the Thomahlia; not the nominal nor political nor religious heads—they are neither judicial, executive nor legislative; but the real heads, still above. They might be called the supreme college of wisdom, of science and of research. Also, they are the keepers of the bell and its temple, and the interpreters of the Prophecy of the Jarados.”

“I see. You are a sort of priesthood.”

“No. The priesthood is below us. The priests take what orders we choose to give, and are purely—”

“Superstitious?”

The Rhamda's eyes snapped, just a trifle.

“Not at all, my dear sir! They are good, sincere men. Only, not being intellectually adept enough to be admitted to the real secrets, the real knowledge, they give to all things a provisional explanation based upon a settled policy. Not being Rhamdas, they are simply not aware that everything has an exact and absolute explanation.”

“In other words,” put in Watson, “they are scientists; they have not lifted themselves up to the plane of inquisitive doubt.”

Still the Rhamda shook his head.

“Not quite that, either, my dear sir. Those below us are not ignorant; they are merely nearer to the level of the masses than we are. In fact, they are the people's rulers; these priests and other similar classes. But we, the Rhamdas, are the rulers of the rulers. We differ from them in that we have no material ends to subserve. Being at the top, with no motive save justice and advancement, our judgments are never questioned, and for the same reason, seldom passed.

“But we are far above the plane of doubt that you speak of; we passed out of it long ago. That is the first stage of true science; afterwards comes the higher levels where all things have a reason; ethics, inspiration, thought, emotion—”

“And—the judgment of the Jarados?”

Watson could not have told why he said it. It was impulse, and the impromptu suggestion of a half-thought. But the effect of his words upon the Rhamda and the nurse told him that, inadvertently, he had struck a keynote. Both started, especially the woman. Watson took note of this in particular, because of the ingrained acceptance of the feminine in matter of belief.

“What do you know?” was her eager interruption. “You have seen the Jarados?”

As for the Rhamda, he looked at Watson with shrewd, calculating eyes. But they were still filled with wonder.

“Can you tell us?” he asked. “Try and think!”

Chick knew that he had gained a point. He had been dealt a trump card; but he was too clever to play it at once. He was on his own responsibility and was carrying a load that required the finest equilibrium.

“I really do not know,” he said. “I—I must have time to think. Coming across the border that way you must give me time. You were telling me about the Rhamdas in general; now tell me about Avec in particular.”

Geos nodded as though he could understand the fog that beclouded Watson's mind.

“The Rhamda Avec is, or was, the wisest of them all; the head and the chief, and by far the most able. Few beside his own fellows knew it, however; another than he was the nominal head, and officiated for him whenever necessary. Avec had little social intercourse; he was a prodigious student.

“We are a body of learned men, you understand, and we stand at the peak of all that has been discovered through hundreds upon hundreds of centuries, so that at the present day we are the culmination of the combined effort and thought of man since the beginning of time. Each generation of Rhamdas must be greater than the one preceding. When I die and pass on to your world I must leave something new and worth-while to my successor; some thought, wisdom, or deed that may be of use to mankind. I cannot be a Rhamda else. We are a set of supreme priests, who serve man at the shrine of intelligence, not of dogma.

“Of course, we are not to be judged too highly. All research, when it steps forward must go haltingly; there are many paths into the unknown that look like the real one. Hence, we have among us various schools of thought, and each following a different trail.

“I myself am a spiritist. I believe that we can, and often have, communicated with your world at various times. There are others who do not grant it; there are Rhamdas who are inclined to lean more to the materialist's side of things, who rely entirely, when it comes to questions of this kind, upon their faith in the teachings of the Jarados. There are some, too, who believe in the value of speculation, and who contend that only through contemplation can man lift himself to the full fruits of realisation. At the head of us all—the Rhamda Avec!”

“What was his belief?”

“Let us say he believed ALL. He was eclectic. He held that we were all of us a bit right, and each of us a whole lot wrong. It was his contention, however, that there was not one thing that could not be proven; that the secret of life, while undoubtedly a secret in every sense of the word, is still very concrete, it could be proven!”

Watson nodded. He remembered hearing another man make just such a statement—Dr. Holcomb.

“For years he worked in private,” went on Geos. “We never knew just what he was doing; until, one day, he called us together and delivered his lecture.”

“His lecture?”

“Rather, his prophecy. For it was all that. Not that he spoke at great length; it was but a talk. He announced that he believed the time had come to prove the occult. That it could be done, and done only through concrete, material means; and that whatever existed, certainly could be demonstrated. He was going to pull aside the curtain that had hitherto cut off the shadow.

“'I am going to prove the occult,' he said. 'In three days I shall return with the fact and the substance. And then I propose to deliver my greatest lecture, my final thesis, in which my whole life shall come to a focus. I shall bring the proof for your eyes and ears, for your fingers to explore and be satisfied. You shall behold the living truth.”

“'And the subject of my lecture—the subject of my lecture will be The Spot of Life.'”

Saturday, 25 June 2022

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

Sept 14, 1894

 

My Dear Winter:

 

I am staying on in Germany after taking departure of the others in the hopes of getting a tutorship here for a few months. I think it is w. doubtful if I shall succeed; if not I shall go home probably in a week or two. I have been staying here at a Benedictine Convent for the last week & have had a very pleasant time. I think this is the finest country I have seen. The Danube here flows through a valley and precipitous cliffs on each side, clothed halfway up in beech & fir, & the other half is perpendicular limestone rock. Just at Beuron the valley widens & forms an amphitheater round the Abbey. This Abbey has only been founded 30 years, but it has acquired a great reputation, especially for Art, & it has already several branches in different lands; one in England. You probably know that Willie began his Jesuit Novitiate last Saturday (Sept. 8). He started from home a fortnight ago, reaching London on the 2nd so as to have a few days there beforehand. His address for the next 2 yrs. will be Monroe House, Roehampton, London, S.W. The other left for home the following Sat. (Sept 1) & got to Stoke last Friday. They had a bad crossing & had to sleep in the Hall. I hope to enter some Religious Order early in next year, but I want to wait a little, partly because I have not yet found out which Order I am best fitted for, & partly because my doctor tells me that by next February, if I have not recurrence, I may consider myself quite cured of my fits, & till that is safe it would probably be difficult to find any Order willing to accept me. Hilda received your letter on the day they started for England, but unfortunately I had not time to learn what news it contained; I hope however to receive from home either the letter itself or the substance of the contents. I wish I could impart to you something of the bliss of knowing with certainty what God has revealed for our support & help. It is a happiness which grows more & more every day & which affords a truly marvelous & altogther supernatural support in all temptation, & against all evil. It is however beyond my power to impart this -- the most I can do is to pray God to give to all I love this wonderfully great Gift which I have received: and I trust you also pray continually that God will show you more of His Truth. It is the duty of everyone who does not possess a complete Revelation. And above all, avoid shallow judgments of Catholicism. Be scrupulously honest. Prereis (e.g.) no suff-t ground for saying (as to often said) that Catholicism was a good Religion for the Middle Ages, but a bad one now. Some circumstances have changed, but human nature has not changed to that extent. I remain ever,

Your Loving Brother,

Thomas Roussel

Friday, 24 June 2022

Friday's Sung Word: "Não Me Deixam Comer" by Noel Rosa (in Portuguese)

 -Todos brincam, fazem farra, gastam o dinheiro. E eu quero gastar mas não posso. Ninguém vive sem comer. Eu, no entanto, quero comer mas não posso. Até os cachorros têm o direito de dormir. Eu quero dormir mas não posso.

Gosta de dança e da orgia
Ser fuzarqueira é o teu orgulho
Tocas vitrola noite e dia
E agora durma-se com este barulho

Quero dormir, não posso
Quero dormir, não posso
Eu tenho um troço que me aborrece
Já não janto nem almoço

Andas atrás da minha nota
Queres tomar o meu salário
E mesmo até no agiota
Tu já passaste o conto do vigário

Quero gastar, não posso
Quero gastar, não posso
Eu tenho um troço que me aborrece
Já não janto nem almoço

A cozinheira já não dorme
Pois a patroa só mastiga
A tua fome é tão enorme
Que tens a boca maior do que a barriga

Quero comer, não posso
Quero comer, não posso
Eu tenho um troço que me aborrece
Já não janto nem almoço

 

You can listen "Não Me Deixam Comer" sung by Pinto Filho here.

Thursday, 23 June 2022

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

Chapter 25

Both covenants were prefigured in Abraham, and in the labour of Tamar; there was, however, but one and the same God to each covenant.

1. For thus it had behooved the sons of Abraham [to be], whom God has raised up to him from the stones, Matthew 3:9 and caused to take a place beside him who was made the chief and the forerunner of our faith (who did also receive the covenant of circumcision, after that justification by faith which had pertained to him, when he was yet in uncircumcision, so that in him both covenants might be prefigured, that he might be the father of all who follow the Word of God, and who sustain a life of pilgrimage in this world, that is, of those who from among the circumcision and of those from among the uncircumcision are faithful, even as also "Christ Ephesians 2:20 is the chief corner-stone" sustaining all things); and He gathered into the one faith of Abraham those who, from either covenant, are eligible for God's building. But this faith which is in uncircumcision, as connecting the end with the beginning, has been made [both] the first and the last. For, as I have shown, it existed in Abraham antecedently to circumcision, as it also did in the rest of the righteous who pleased God: and in these last times, it again sprang up among mankind through the coming of the Lord. But circumcision and the law of works occupied the intervening period.

2. This fact is indeed set forth by many other [occurrences], but typically by [the history of] Thamar, Judah's daughter-in-law. Genesis 38:28, etc. For when she had conceived twins, one of them put forth his hand first; and as the midwife supposed that he was the first-born, she bound a scarlet token on his hand. But after this had been done, and he had drawn back his hand, his brother Phares came forth the first; then, after him, Zara, upon whom was the scarlet line, [was born] the second: the Scripture clearly pointing out that people which possessed the scarlet sign, that is, faith in a state of circumcision, which was shown beforehand, indeed, in the patriarchs first; but after that withdrawn, that his brother might be born; and also, in like manner, him who was the elder, as being born in the second place, [him] who was distinguished by the scarlet token which was [fastened] on him, that is, the passion of the Just One, which was prefigured from the beginning in Abel, and described by the prophets, but perfected in the last times in the Son of God.

3. For it was requisite that certain facts should be announced beforehand by the fathers in a paternal manner, and others prefigured by the prophets in a legal one, but others, described after the form of Christ, by those who have received the adoption; while in one God are all things shown forth. For although Abraham was one, he did in himself prefigure the two covenants, in which some indeed have sown, while others have reaped; for it is said, "In this is the saying true, that it is one 'people' who sows, but another who shall reap;" John 4:37 but it is one God who bestows things suitable upon both — seed to the sower, but bread for the reaper to eat. Just as it is one that plants, and another who waters, but one God who gives the increase. 1 Corinthians 3:7 For the patriarchs and prophets sowed the word [concerning] Christ, but the Church reaped, that is, received the fruit. For this reason, too, do these very men (the prophets) also pray to have a dwelling-place in it, as Jeremiah says, "Who will give me in the desert the last dwelling-place?" in order that both the sower and the reaper may rejoice together in the kingdom of Christ, who is present with all those who were from the beginning approved by God, who granted them His Word to be present with them.

 

 

Chapter 26

The treasure hid in the Scriptures is Christ; the true exposition of the Scriptures is to be found in the Church alone.

1. If any one, therefore, reads the Scriptures with attention, he will find in them an account of Christ, and a foreshadowing of the new calling (vocationis). For Christ is the treasure which was hid in the field, Matthew 13:44 that is, in this world (for "the field is the world" Matthew 13:38); but the treasure hid in the Scriptures is Christ, since He was pointed out by means of types and parables. Hence His human nature could not be understood, prior to the consummation of those things which had been predicted, that is, the advent of Christ. And therefore it was said to Daniel the prophet: "Shut up the words, and seal the book even to the time of consummation, until many learn, and knowledge be completed. For at that time, when the dispersion shall be accomplished, they shall know all these things." Daniel 12:4, 7 But Jeremiah also says, "In the last days they shall understand these things." Jeremiah 23:20 For every prophecy, before its fulfilment, is to men [full of] enigmas and ambiguities. But when the time has arrived, and the prediction has come to pass, then the prophecies have a clear and certain exposition. And for this reason, indeed, when at this present time the law is read to the Jews, it is like a fable; for they do not possess the explanation of all things pertaining to the advent of the Son of God, which took place in human nature; but when it is read by the Christians, it is a treasure, hid indeed in a field, but brought to light by the cross of Christ, and explained, both enriching the understanding of men, and showing forth the wisdom of God and declaring His dispensations with regard to man, and forming the kingdom of Christ beforehand, and preaching by anticipation the inheritance of the holy Jerusalem, and proclaiming beforehand that the man who loves God shall arrive at such excellency as even to see God, and hear His word, and from the hearing of His discourse be glorified to such an extent, that others cannot behold the glory of his countenance, as was said by Daniel: "Those who do understand, shall shine as the brightness of the firmament, and many of the righteous as the stars for ever and ever." Daniel 12:3 Thus, then, I have shown it to be, if any one read the Scriptures. For thus it was that the Lord discoursed with the disciples after His resurrection from the dead, proving to them from the Scriptures themselves "that Christ must suffer, and enter into His glory, and that remission of sins should be preached in His name throughout all the world." Luke 24:26, 47 And the disciple will be perfected, and [rendered] like the householder, "who brings forth from his treasure things new and old." Matthew 13:52

2. Wherefore it is incumbent to obey the presbyters who are in the Church — those who, as I have shown, possess the succession from the apostles; those who, together with the succession of the episcopate, have received the certain gift of truth, according to the good pleasure of the Father. But [it is also incumbent] to hold in suspicion others who depart from the primitive succession, and assemble themselves together in any place whatsoever, [looking upon them] either as heretics of perverse minds, or as schismatics puffed up and self-pleasing, or again as hypocrites, acting thus for the sake of lucre and vainglory. For all these have fallen from the truth. And the heretics, indeed, who bring strange fire to the altar of God — namely, strange doctrines— shall be burned up by the fire from heaven, as were Nadab and Abiud. Leviticus 10:1-2 But such as rise up in opposition to the truth, and exhort others against the Church of God, [shall] remain among those in hell (apud inferos), being swallowed up by an earthquake, even as those who were with Chore, Dathan, and Abiron. Numbers 16:33 But those who cleave asunder, and separate the unity of the Church, [shall] receive from God the same punishment as Jeroboam did. 1 Kings 14:10

3. Those, however, who are believed to be presbyters by many, but serve their own lusts, and, do not place the fear of God supreme in their hearts, but conduct themselves with contempt towards others, and are puffed up with the pride of holding the chief seat, and work evil deeds in secret, saying, "No man sees us," shall be convicted by the Word, who does not judge after outward appearance (secundum gloriam), nor looks upon the countenance, but the heart; and they shall hear those words, to be found in Daniel the prophet: "O you seed of Canaan, and not of Judah, beauty has deceived you, and lust perverted your heart. You that are waxen old in wicked days, now your sins which you have committed aforetime have come to light; for you have pronounced false judgments, and have been accustomed to condemn the innocent, and to let the guilty go free, albeit the Lord says, The innocent and the righteous shall you not slay." Of whom also did the Lord say: "But if the evil servant shall say in his heart, My lord delays his coming, and shall begin to smite the man-servants and maidens, and to eat and drink and be drunken; the lord of that servant shall come in a day that he looks not for him, and in an hour that he is not aware of, and shall cut him asunder, and appoint him his portion with the unbelievers."

4. From all such persons, therefore, it behooves us to keep aloof, but to adhere to those who, as I have already observed, do hold the doctrine of the apostles, and who, together with the order of priesthood (presbyterii ordine), display sound speech and blameless conduct for the confirmation and correction of others. In this way, Moses, to whom such a leadership was entrusted, relying on a good conscience, cleared himself before God, saying, "I have not in covetousness taken anything belonging to one of these men, nor have I done evil to one of them." Numbers 16:15 In this way, too, Samuel, who judged the people so many years, and bore rule over Israel without any pride, in the end cleared himself, saying, "I have walked before you from my childhood even unto this day: answer me in the sight of God, and before His anointed (Christi ejus); whose ox or whose ass of yours have I taken, or over whom have I tyrannized, or whom have I oppressed? Or if I have received from the hand of any a bribe or [so much as] a shoe, speak out against me, and I will restore it to you." 1 Samuel 12:3 And when the people had said to him, "You have not tyrannized, neither have you oppressed us, neither have you taken ought of any man's hand," he called the Lord to witness, saying, "The Lord is witness, and His Anointed is witness this day, that you have not found ought in my hand. And they said to him, He is witness." In this strain also the Apostle Paul, inasmuch as he had a good conscience, said to the Corinthians: "For we are not as many, who corrupt the Word of God: but as of sincerity, but as of God, in the sight of God speak we in Christ;" 2 Corinthians 2:17 "We have injured no man, corrupted no man, circumvented no man." 2 Corinthians 7:2

5. Such presbyters does the Church nourish, of whom also the prophet says: "I will give your rulers in peace, and your bishops in righteousness." Isaiah 60:17 Of whom also did the Lord declare, "Who then shall be a faithful steward (actor), good and wise, whom the Lord sets over His household, to give them their meat in due season? Blessed is that servant whom his Lord, when He comes, shall find so doing." Matthew 24:45-46 Paul then, teaching us where one may find such, says, "God has placed in the Church, first, apostles; secondly, prophets; thirdly, teachers." 1 Corinthians 12:28 Where, therefore, the gifts of the Lord have been placed, there it behooves us to learn the truth, [namely,] from those who possess that succession of the Church which is from the apostles, and among whom exists that which is sound and blameless in conduct, as well as that which is unadulterated and incorrupt in speech. For these also preserve this faith of ours in one God who created all things; and they increase that love [which we have] for the Son of God, who accomplished such marvellous dispensations for our sake: and they expound the Scriptures to us without danger, neither blaspheming God, nor dishonouring the patriarchs, nor despising the prophets.

 

 

Chapter 27

The sins of the men of old time, which incurred the displeasure of God, were, by His providence, committed to writing, that we might derive instruction thereby, and not be filled with pride. We must not, therefore, infer that there was another God than He whom Christ preached; we should rather fear, lest the one and the same God who inflicted punishment on the ancients, should bring down heavier upon us.

1. As I have heard from a certain presbyter, who had heard it from those who had seen the apostles, and from those who had been their disciples, the punishment [declared] in Scripture was sufficient for the ancients in regard to what they did without the Spirit's guidance. For as God is no respecter of persons, He inflicted a proper punishment on deeds displeasing to Him. As in the case of David, 1 Samuel 18 when he suffered persecution from Saul for righteousness' sake, and fled from King Saul, and would not avenge himself of his enemy, he both sung the advent of Christ, and instructed the nations in wisdom, and did everything after the Spirit's guidance, and pleased God. But when his lust prompted him to take Bathsheba, the wife of Uriah, the Scripture said concerning him, "Now, the thing (sermo) which David had done appeared wicked in the eyes of the Lord;" 2 Samuel 11:27 and Nathan the prophet is sent to him, pointing out to him his crime, in order that he, passing sentence upon and condemning himself, might obtain mercy and forgiveness from Christ: "And [Nathan] said to him, There were two men in one city; the one rich, and the other poor. The rich man had exceeding many flocks and herds; but the poor man had nothing, save one little ewe-lamb, which he possessed, and nourished up; and it had been with him and with his children together: it ate of his own bread, and drank of his cup, and was to him as a daughter. And there came a unto the rich man; and he spared to take of the flock of his own ewe-lambs, and from the herds of his own oxen, to entertain the ; but he took the ewe-lamb of the poor man, and set it before the man that had come unto him. And David's anger was greatly kindled against the man; and he said to Nathan, As the Lord lives, the man that has done this thing shall surely die (filius mortis est): and he shall restore the lamb fourfold, because he has done this thing, and because he had no pity for the poor man. And Nathan said to him, You are the man who has done this." 2 Samuel 12:1, etc. And then he proceeds with the rest [of the narrative], upbraiding him, and recounting God's benefits towards him, and [showing him] how much his conduct had displeased the Lord. For [he declared] that works of this nature were not pleasing to God, but that great wrath was suspended over his house. David, however, was struck with remorse on hearing this, and exclaimed, "I have sinned against the Lord;" and he sung a penitential psalm, waiting for the coming of the Lord, who washes and makes clean the man who had been fast bound with [the chain of] sin. In like manner it was with regard to Solomon, while he continued to judge uprightly, and to declare the wisdom of God, and built the temple as the type of truth, and set forth the glories of God, and announced the peace about to come upon the nations, and prefigured the kingdom of Christ, and spoke three thousand parables about the Lord's advent, and five thousand songs, singing praise to God, and expounded the wisdom of God in creation, [discoursing] as to the nature of every tree, every herb, and of all fowls, quadrupeds, and fishes; and he said, "Will God whom the heavens cannot contain, really dwell with men upon the earth?" 1 Kings 8:27 And he pleased God, and was the admiration of all; and all kings of the earth sought an interview with him (quærebant faciem ejus) that they might hear the wisdom which God had conferred upon him. 1 Kings 4:34 The queen of the south, too, came to him from the ends of the earth, to ascertain the wisdom that was in him: 1 Kings 10:1 she whom the Lord also referred to as one who should rise up in the judgment with the nations of those men who do hear His words, and do not believe in Him, and should condemn them, inasmuch as she submitted herself to the wisdom announced by the servant of God, while these men despised that wisdom which proceeded directly from the Son of God. For Solomon was a servant, but Christ is indeed the Son of God, and the Lord of Solomon. While, therefore, he served God without blame, and ministered to His dispensations, then was he glorified: but when he took wives from all nations, and permitted them to set up idols in Israel, the Scripture spoke thus concerning him: "And King Solomon was a lover of women, and he took to himself foreign women; and it came to pass, when Solomon was old, his heart was not perfect with the Lord his God. And the foreign women turned away his heart after strange gods. And Solomon did evil in the sight of the Lord: he did not walk after the Lord, as did David his father. And the Lord was angry with Solomon; for his heart was not perfect with the Lord, as was the heart of David his father." 1 Kings 11:1 The Scripture has thus sufficiently reproved him, as the presbyter remarked, in order that no flesh may glory in the sight of the Lord.

2. It was for this reason, too, that the Lord descended into the regions beneath the earth, preaching His advent there also, and [declaring] the remission of sins received by those who believe in Him. 1 Peter 3:19-20. Now all those believed in Him who had hope towards Him, that is, those who proclaimed His advent, and submitted to His dispensations, the righteous men, the prophets, and the patriarchs, to whom He remitted sins in the same way as He did to us, which sins we should not lay to their charge, if we would not despise the grace of God. For as these men did not impute unto us (the Gentiles) our transgressions, which we wrought before Christ was manifested among us, so also it is not right that we should lay blame upon those who sinned before Christ's coming. For "all men come short of the glory of God," and are not justified of themselves, but by the advent of the Lord, — they who earnestly direct their eyes towards His light. And it is for our instruction that their actions have been committed to writing, that we might know, in the first place, that our God and theirs is one, and that sins do not please Him although committed by men of renown; and in the second place, that we should keep from wickedness. For if these men of old time, who preceded us in the gifts [bestowed upon them], and for whom the Son of God had not yet suffered, when they committed any sin and served fleshly lusts, were rendered objects of such disgrace, what shall the men of the present day suffer, who have despised the Lord's coming, and become the slaves of their own lusts? And truly the death of the Lord became [the means of] healing and remission of sins to the former, but Christ shall not die again on behalf of those who now commit sin, for death shall no more have dominion over Him; but the Son shall come in the glory of the Father, requiring from His stewards and dispensers the money which He had entrusted to them, with usury; and from those to whom He had given most shall He demand most. We ought not, therefore, as that presbyter remarks, to be puffed up, nor be severe upon those of old time, but ought ourselves to fear, lest perchance, after [we have come to] the knowledge of Christ, if we do things displeasing to God, we obtain no further forgiveness of sins, but be shut out from His kingdom. And therefore it was that Paul said, "For if [God] spared not the natural branches, [take heed] lest He also spare not you, who, when you were a wild olive tree, were grafted into the fatness of the olive tree, and were made a partaker of its fatness."

3. You will notice, too, that the transgressions of the common people have been described in like manner, not for the sake of those who did then transgress, but as a means of instruction unto us, and that we should understand that it is one and the same God against whom these men sinned, and against whom certain persons do now transgress from among those who profess to have believed in Him. But this also, [as the presbyter states,] has Paul declared most plainly in the Epistle to the Corinthians, when he says, "Brethren, I would not that you should be ignorant, how that all our fathers were under the cloud, and were all baptized unto Moses in the sea, and did all eat the same spiritual meat, and did all drink the same spiritual drink: for they drank of that spiritual rock that followed them; and the rock was Christ. But with many of them God was not well pleased, for they were overthrown in the wilderness. These things were for our example (in figuram nostri), to the intent that we should not lust after evil things, as they also lusted; neither be idolaters, as were some of them, as it is written: Exodus 32:6 The people sat down to eat and drink, and rose up to play. Neither let us commit fornication, as some of them also did, and fell in one day three and twenty thousand. Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. Neither murmur, as some of them murmured, and were destroyed of the destroyer. But all these things happened to them in a figure, and were written for our admonition, upon whom the end of the world (sæculorum) has come. Wherefore let him that thinks he stands, take heed lest he fall." 1 Corinthians 10:1, etc.

4. Since therefore, beyond all doubt and contradiction, the apostle shows that there is one and the same God, who did both enter into judgment with these former things, and who does inquire into those of the present time, and points out why these things have been committed to writing; all these men are found to be unlearned and presumptuous, nay, even destitute of common sense, who, because of the transgressions of them of old time, and because of the disobedience of a vast number of them, do allege that there was indeed one God of these men, and that He was the maker of the world, and existed in a state of degeneracy; but that there was another Father declared by Christ, and that this Being is He who has been conceived by the mind of each of them; not understanding that as, in the former case, God showed Himself not well pleased in many instances towards those who sinned, so also in the latter, "many are called, but few are chosen." Matthew 20:16 As then the unrighteous, the idolaters, and fornicators perished, so also is it now: for both the Lord declares, that such persons are sent into eternal fire; Matthew 25:41 and the apostle says, "Do you not know that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators, nor idolaters, nor adulterers, not effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God." 1 Corinthians 6:9-10 And as it was not to those who are without that he said these things, but to us, lest we should be cast forth from the kingdom of God, by doing any such thing, he proceeds to say, "And such indeed were you; but you are washed, but you are sanctified in the name of the Lord Jesus Christ, and by the Spirit of our God." And just as then, those who led vicious lives, and put other people astray, were condemned and cast out, so also even now the offending eye is plucked out, and the foot and the hand, lest the rest of the body perish in like manner. Matthew 18:8-9 And we have the precept: "If any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner, with such an one go not to eat." 1 Corinthians 5:11 And again does the apostle say, "Let no man deceive you with vain words; for because of these things comes the wrath of God upon the sons of mistrust. Be not therefore partakers with them." Ephesians 5:6-7 And as then the condemnation of sinners extended to others who approved of them, and joined in their society; so also is it the case at present, that "a little leaven leavens the whole lump." 1 Corinthians 5:6 And as the wrath of God did then descend upon the unrighteous, here also does the apostle likewise say: "For the wrath of God shall be revealed from heaven against all ungodliness and unrighteousness of those men who hold back the truth in unrighteousness." Romans 1:18 And as, in those times, vengeance came from God upon the Egyptians who were subjecting Israel to unjust punishment, so is it now, the Lord truly declaring, "And shall not God avenge His own elect, which cry day and night unto Him? I tell you, that He will avenge them speedily." Luke 18:7-8 So says the apostle, in like manner, in the Epistle to the Thessalonians: "Seeing it is a righteous thing with God to recompense tribulation to them that trouble you; and to you who are troubled rest with us, at the revealing of our Lord Jesus Christ from heaven with His mighty angels, and in a flame of fire, to take vengeance upon those who know not God, and upon those that obey not the Gospel of our Lord Jesus Christ: who shall also be punished with everlasting destruction from the presence of the Lord, and from the glory of His power; when He shall come to be glorified in His saints, and to be admired in all them who have believed in Him." 2 Thessalonians 1:6-10

 

 

Chapter 28

Those persons prove themselves senseless who exaggerate the mercy of Christ, but are silent as to the judgment, and look only at the more abundant grace of the New Testament; but, forgetful of the greater degree of perfection which it demands from us, they endeavour to show that there is another God beyond Him who created the world.

1. Inasmuch, then, as in both Testaments there is the same righteousness of God [displayed] when God takes vengeance, in the one case indeed typically, temporarily, and more moderately; but in the other, really, enduringly, and more rigidly: for the fire is eternal, and the wrath of God which shall be revealed from heaven from the face of our Lord (as David also says, "But the face of the Lord is against them that do evil, to cut off the remembrance of them from the earth" ), entails a heavier punishment on those who incur it — the elders pointed out that those men are devoid of sense, who, [arguing] from what happened to those who formerly did not obey God, do endeavour to bring in another Father, setting over against [these punishments] what great things the Lord had done at His coming to save those who received Him, taking compassion upon them; while they keep silence with regard to His judgment; and all those things which shall come upon such as have heard His words, but done them not, and that it were better for them if they had not been born, Matthew 26:24 and that it shall be more tolerable for Sodom and Gomorrha in the judgment than for that city which did not receive the word of His disciples. Matthew 10:15

2. For as, in the New Testament, that faith of men [to be placed] in God has been increased, receiving in addition [to what was already revealed] the Son of God, that man too might be a partaker of God; so is also our walk in life required to be more circumspect, when we are directed not merely to abstain from evil actions, but even from evil thoughts, and from idle words, and empty talk, and scurrilous language: thus also the punishment of those who do not believe the Word of God, and despise His advent, and are turned away backwards, is increased; being not merely temporal, but rendered also eternal. For to whomsoever the Lord shall say, "Depart from me, you cursed, into everlasting fire," Matthew 25:41 these shall be damned for ever; and to whomsoever He shall say, "Come, you blessed of my Father, inherit the kingdom prepared for you for eternity," Matthew 25:34 these do receive the kingdom for ever, and make constant advance in it; since there is one and the same God the Father, and His Word, who has been always present with the human race, by means indeed of various dispensations, and has wrought out many things, and saved from the beginning those who are saved, (for these are they who love God, and follow the Word of God according to the class to which they belong,) and has judged those who are judged, that is, those who forget God, and are blasphemous, and transgressors of His word.

3. For the self-same heretics already mentioned by us have fallen away from themselves, by accusing the Lord, in whom they say that they believe. For those points to which they call attention with regard to the God who then awarded temporal punishments to the unbelieving, and smote the Egyptians, while He saved those that were obedient; these same [facts, I say,] shall nevertheless repeat themselves in the Lord, who judges for eternity those whom He does judge, and lets go free for eternity those whom He does let go free: and He shall [thus] be discovered, according to the language used by these men, as having been the cause of their most heinous sin to those who laid hands upon Him, and pierced Him. For if He had not so come, it follows that these men could not have become the slayers of their Lord; and if He had not sent prophets to them, they certainly could not have killed them, nor the apostles either. To those, therefore, who assail us, and say, If the Egyptians had not been afflicted with plagues, and, when pursuing after Israel, been choked in the sea, God could not have saved His people, this answer may be given — Unless, then, the Jews had become the slayers of the Lord (which did, indeed, take eternal life away from them), and, by killing the apostles and persecuting the Church, had fallen into an abyss of wrath, we could not have been saved. For as they were saved by means of the blindness of the Egyptians, so are we, too, by that of the Jews; if, indeed, the death of the Lord is the condemnation of those who fastened Him to the cross, and who did not believe His advent, but the salvation of those who believe in Him. For the apostle does also say in the Second [Epistle] to the Corinthians: "For we are unto God a sweet savour of Christ, in them which are saved, and in them which perish: to the one indeed the savour of death unto death, but to the other the savour of life unto life." 2 Corinthians 2:15-16 To whom, then, is there the savour of death unto death, unless to those who believe not neither are subject to the Word of God? And who are they that did even then give themselves over to death? Those men, doubtless, who do not believe, nor submit themselves to God. And again, who are they that have been saved and received the inheritance? Those, doubtless, who do believe God, and who have continued in His love; as did Caleb [the son] of Jephunneh and Joshua [the son] of Nun, Numbers 14:30 and innocent children, who have had no sense of evil. But who are they that are saved now, and receive life eternal? Is it not those who love God, and who believe His promises, and who "in malice have become as little children?" 1 Corinthians 14:20

 

 

Chapter 29

Refutation of the arguments of the Marcionites, who attempted to show that God was the author of sin, because He blinded Pharaoh and his servants.

1. "But," say they, "God hardened the heart of Pharaoh and of his servants." Exodus 9:35 Those, then, who allege such difficulties, do not read in the Gospel that passage where the Lord replied to the disciples, when they asked Him, "Why do You speak unto them in parables?"— "Because it is given unto you to know the mystery of the kingdom of heaven; but to them I speak in parables, that seeing they may not see, and hearing they may not hear, understanding they may not understand; in order that the prophecy of Isaiah regarding them may be fulfilled, saying, Make the heart of this people gross and make their ears dull, and blind their eyes. But blessed are your eyes, which see the things that you see; and your ears, which hear what you hear." Matthew 13:11-16; Isaiah 6:10 For one and the same God [that blesses others] inflicts blindness upon those who do not believe, but who set Him at naught; just as the sun, which is a creature of His, [acts with regard] to those who, by reason of any weakness of the eyes cannot behold his light; but to those who believe in Him and follow Him, He grants a fuller and greater illumination of mind. In accordance with this word, therefore, does the apostle say, in the Second [Epistle] to the Corinthians: "In whom the this world has blinded the minds of them that believe not, lest the light of the glorious Gospel of Christ should shine [unto them]." 2 Corinthians 4:4 And again, in that to the Romans: "And as they did not think fit to have God in their knowledge, God gave them up to a reprobate mind, to do those things that are not convenient." Romans 1:28 Speaking of antichrist, too, he says clearly in the Second to the Thessalonians: "And for this cause God shall send them the working of error, that they should believe a lie; that they all might be judged who believed not the truth, but consented to iniquity." 2 Thessalonians 2:11

2. If, therefore, in the present time also, God, knowing the number of those who will not believe, since He foreknows all things, has given them over to unbelief, and turned away His face from men of this stamp, leaving them in the darkness which they have themselves chosen for themselves, what is there wonderful if He did also at that time give over to their unbelief, Pharaoh, who never would have believed, along with those who were with him? As the Word spoke to Moses from the bush: "And I am sure that the king of Egypt will not let you go, unless by a mighty hand." Exodus 3:19 And for the reason that the Lord spoke in parables, and brought blindness upon Israel, that seeing they might not see, since He knew the [spirit of] unbelief in them, for the same reason did He harden Pharaoh's heart; in order that, while seeing that it was the finger of God which led forth the people, he might not believe, but be precipitated into a sea of unbelief, resting in the notion that the exit of these [Israelites] was accomplished by magical power, and that it was not by the operation of God that the Red Sea afforded a passage to the people, but that this occurred by merely natural causes (sed naturaliter sic se habere).

 

 

Chapter 30

Refutation of another argument adduced by the Marcionites, that God directed the Hebrews to spoil the Egyptians.

1. Those, again, who cavil and find fault because the people did, by God's command, upon the eve of their departure, take vessels of all kinds and raiment from the Egyptians, and so went away, from which [spoils], too, the tabernacle was constructed in the wilderness, prove themselves ignorant of the righteous dealings of God, and of His dispensations; as also the presbyter remarked: For if God had not accorded this in the typical exodus, no one could now be saved in our true exodus; that is, in the faith in which we have been established, and by which we have been brought forth from among the number of the Gentiles. For in some cases there follows us a small, and in others a large amount of property, which we have acquired from the mammon of unrighteousness. For from what source do we derive the houses in which we dwell, the garments in which we are clothed, the vessels which we use, and everything else ministering to our every-day life, unless it be from those things which, when we were Gentiles, we acquired by avarice, or received them from our heathen parents, relations, or friends who unrighteously obtained them?— not to mention that even now we acquire such things when we are in the faith. For who is there that sells, and does not wish to make a profit from him who buys? Or who purchases anything, and does not wish to obtain good value from the seller? Or who is there that carries on a trade, and does not do so that he may obtain a livelihood thereby? And as to those believing ones who are in the royal palace, do they not derive the utensils they employ from the property which belongs to Cæsar; and to those who have not, does not each one of these [Christians] give according to his ability? The Egyptians were debtors to the [Jewish] people, not alone as to property, but as their very lives, because of the kindness of the patriarch Joseph in former times; but in what way are the heathen debtors to us, from whom we receive both gain and profit? Whatsoever they amass with labour, these things do we make use of without labour, although we are in the faith.

2. Up to that time the people served the Egyptians in the most abject slavery, as says the Scripture: "And the Egyptians exercised their power rigorously upon the children of Israel; and they made life bitter to them by severe labours, in mortar and in brick, and in all manner of service in the field which they did, by all the works in which they oppressed them with rigour." Exodus 1:13-14 And with immense labour they built for them fenced cities, increasing the substance of these men throughout a long course of years, and by means of every species of slavery; while these [masters] were not only ungrateful towards them, but had in contemplation their utter annihilation. In what way, then, did [the Israelites] act unjustly, if out of many things they took a few, they who might have possessed much property had they not served them, and might have gone forth wealthy, while, in fact, by receiving only a very insignificant recompense for their heavy servitude, they went away poor? It is just as if any free man, being forcibly carried away by another, and serving him for many years, and increasing his substance, should be thought, when he ultimately obtains some support, to possess some small portion of his [master's] property, but should in reality depart, having obtained only a little as the result of his own great labours, and out of vast possessions which have been acquired, and this should be made by any one a subject of accusation against him, as if he had not acted properly. He (the accuser) will rather appear as an unjust judge against him who had been forcibly carried away into slavery. Of this kind, then, are these men also, who charge the people with blame, because they appropriated a few things out of many, but who bring no charge against those who did not render them the recompense due to their fathers' services; nay, but even reducing them to the most irksome slavery, obtained the highest profit from them. And [these objectors] allege that [the Israelites] acted dishonestly, because, forsooth, they took away for the recompense of their labours, as I have observed, unstamped gold and silver in a few vessels; while they say that they themselves (for let truth be spoken, although to some it may seem ridiculous) do act honestly, when they carry away in their girdles from the labours of others, coined gold, and silver, and brass, with Cæsar's inscription and image upon it.

3. If, however, a comparison be instituted between us and them, [I would ask] which party shall seem to have received [their worldly goods] in the fairer manner? Will it be the [Jewish] people, [who took] from the Egyptians, who were at all points their debtors; or we, [who receive property] from the Romans and other nations, who are under no similar obligation to us? Yea, moreover, through their instrumentality the world is at peace, and we walk on the highways without fear, and sail where we will. Therefore, against men of this kind (namely, the heretics) the word of the Lord applies, which says: "You hypocrite, first cast the beam out of your eye, and then shall you see clearly to pull out the mote out of your brother's eye." Matthew 7:5 For if he who lays these things to your charge, and glories in his own wisdom, has been separated from the company of the Gentiles, and possesses nothing [derived from] other people's goods, but is literally naked, and barefoot, and dwells homeless among the mountains, as any of those animals do which feed on grass, he will stand excused [in using such language], as being ignorant of the necessities of our mode of life. But if he do partake of what, in the opinion of men, is the property of others, and if [at the same time] he runs down their type, he proves himself most unjust, turning this kind of accusation against himself. For he will be found carrying about property not belonging to him, and coveting goods which are not his. And therefore has the Lord said: "Judge not, that you be not judged: for with what judgment you shall judge, you shall be judged." Matthew 7:1-2 [The meaning is] not certainly that we should not find fault with sinners, nor that we should consent to those who act wickedly; but that we should not pronounce an unfair judgment on the dispensations of God, inasmuch as He has Himself made provision that all things shall turn out for good, in a way consistent with justice. For, because He knew that we would make a good use of our substance which we should possess by receiving it from another, He says, "He that has two coats, let him impart to him that has none; and he that has meat, let him do likewise." Luke 3:11 And, "For I was an hungered, and you gave Me meat; I was thirsty, and you gave Me drink; I was naked and you clothed Me." Matthew 25:35-36 And, "When you do your alms, let not your left hand know what your right hand does." Matthew 6:3 And we are proved to be righteous by whatsoever else we do well, redeeming, as it were, our property from strange hands. But thus do I say, "from strange hands," not as if the world were not God's possession, but that we have gifts of this sort, and receive them from others, in the same way as these men had them from the Egyptians who knew not God; and by means of these same do we erect in ourselves the tabernacle of God: for God dwells in those who act uprightly, as the Lord says: "Make to yourselves friends of the mammon of unrighteousness, that they, when you shall be put to flight, may receive you into eternal tabernacles." Luke 16:9 For whatsoever we acquired from unrighteousness when we were heathen, we are proved righteous, when we have become believers, by applying it to the Lord's advantage.

4. As a matter of course, therefore, these things were done beforehand in a type, and from them was the tabernacle of God constructed; those persons justly receiving them, as I have shown, while we were pointed out beforehand in them — [we] who should afterwards serve God by the things of others. For the whole exodus of the people out of Egypt, which took place under divine guidance, was a type and image of the exodus of the Church which should take place from among the Gentiles; and for this cause He leads it out at last from this world into His own inheritance, which Moses the servant of God did not [bestow], but which Jesus the Son of God shall give for an inheritance. And if any one will devote a close attention to those things which are stated by the prophets with regard to the [time of the] end, and those which John the disciple of the Lord saw in the Apocalypse, he will find that the nations [are to] receive the same plagues universally, as Egypt then did particularly.