CHAPTER XXIX SILANUS MEETS CLEMENS

We walked on together, both of us silent, till we came to Glaucus’s rooms. “Farewell,” said he. I replied that I would come in to see whether I could help him to make arrangements for his journey. He said nothing, but suffered me to enter. For some time I busied myself with practical matters. So did Glaucus. But every now and then he stopped, and sat down as though dazed. I questioned him about his journey and time of starting. Finding that only two or three hours remained, I urged him to rouse himself. “It will be of no use,” he said, “but you are right.” Then he exclaimed bitterly, “Am I not obeying Epictetus? Am I not making myself a stone?” “Not quite,” said I, “for a stone feels nothing. You are worse than a stone. For you feel much, yet do nothing to help those for whom you feel.” “Thank you for that,” said he. Then he roused himself. He did injustice to Epictetus, yet I perceived, as never before, how harmful this “stone-doctrine”—if I may so call it—might prove to many people.

I have no space, nor have I the right, to describe more fully Glaucus’s private affairs, the courage, affection, and steadfastness with which he bore the burdens of his family and saved his father and sister from their worst extremity. His course was different from Arrian’s. Arrian remained outside the fold. Glaucus found peace as I did. And I know that many a suffering soul in Corinth suffered the less because Glaucus, having experienced such a weight of sorrow himself, had[281] learned the secret of lightening it for others. He died young, thirty years ago, but he lived long enough to “fight the good fight.”

Our last words together, as he was in the act of departing, I remember well: “What was that you said to me, Silanus, about waiting and having one’s strength renewed?” It was from Isaiah. I repeated it. Then I added, “But I spoke the words, I fear, because I had once felt them to be true. I did not quite feel them to be true at the moment when I repeated them to you. Perhaps I was not quite honest, or at least not quite frank.” “Then you don’t hold to them now?” said he. “God knows,” said I. “Sometimes I do, sometimes I do not. For the most part I think I do. I believe that there is good beneath all the evil, if only we could see it, or at least good in the end, good far off.” “Then” replied he, “you believe, perhaps, in a good God?” “I hope I may hereafter believe,” said I, “nay, I am almost certain I believe in a good God now. But, if I do, it is in a God that is fighting against evil, a God that may perhaps share in our afflictions and in our troubles.” “What?” said he, “you, a pupil of Epictetus, believe that God Himself can be troubled! Then of course you believe that a good man may be troubled?” “Indeed I do,” said I. “At least I half believe it about God, and wholly about man.” “Then you think I have a right to be troubled. You are a heretic.” “We are heretics together,” said I. “You have a right to be troubled, and I to be troubled with you.” “Thank you, and thank the Gods, for that at least!” said he. “Do you know,” said I, “that I am certain that Epictetus felt troubled too, for your sake? I saw him when he did not see me, as I was leaving the room; and I could not be mistaken.” “Ah!” said Glaucus, drawing in his breath. Then suddenly, as we were clasping hands in our last farewell, he added “Do not think too much about those scrawls!” And before I had time to ask his meaning, he had ridden away.

Returning to my rooms, I put away my lecture-notes and took out the gospels. But I could not read, and longed to be in the fresh air. As I rose from my seat to go out, my first thought was, “I will take no books with me.” But Mark[282] happened to be in my hand, the smallest of the gospels. “This,” I said, “will be no weight.” But it weighed a great deal in the rest of my life, as the reader will soon see.

Before long, unconsciously seeking familiar solitudes, I found myself on the way to the little coppice where some days ago I had seen Hesperus above the departed sun, and Isaiah had shed on me the influence of his promise of peace. “Now,” said I sadly to myself, “I have with me a book that calls itself the fulfilment of that promise. But it fulfils nothing for me.” As I spoke, and drew the book from the folds of my garment, several pieces of paper fell on the ground. When I picked them up, I found—what I had completely forgotten—Glaucus’s “scrawls.” I thought they would contain some requests to perform commissions for him in Nicopolis, or to convey messages to friends, and that he might have written these in the lecture-room when he expected to hear news that might call him suddenly away. But they were something quite different. The first that I opened was entitled “A Postscript,” written in verse, rallying me upon my advice about “waiting.” It shewed me how Glaucus, too, had been affected, not only by the lecture that drove him from the room, but also by that saying of Epictetus concerning Zeus (“He would have if he could have”) which had disturbed me so much. It was wildly written as Glaucus himself confessed: but I will give it here, because—besides being a rebuke to me, and to all teachers that preach a gospel they do not feel—it shews how Epictetus himself, the perfection of honesty, stirred up in an honest and truthful pupil questionings and doubts that he could not satisfy or silence:

POSTSCRIPT.
If you, my Silanus
(Who think hopelessness heinous,
And lectured me lately
So sweetly, sedately.
Discussing, dilating,
I will not say “prating,”
On the great use of waiting,
You, whom I respected
But never suspected,
[283]
Never, no never,
Of being so clever)
Would but do your endeavour
To find more rhymes for “ever,”
Then cease would I never
But rhyme on for ever,
Like that horrible lecture,
Our Master’s conjecture,
About Zeus, a kind creature,
Whose principal feature
Was his frankly regretting
That the Fates keep upsetting,
By their cruel preventions,
His noble intentions;
“’Tis not that I would not,
But I could not, I could not,”
So said Zeus in a lecture
Our Master’s conjecture.

P.S. Mad, isn’t it? But isn’t the lecture madder?

P.P.S. I do hope and trust the Master is mad. I must go out.

The larger “scrawl” touched me more nearly because it condemned those who indulge in “self-deceiving” and “call it believing”—a thing that Scaurus dreaded, and taught me to dread; and I was in special dread of it at that time. I have been in doubt whether to give this in full. But I am sure Glaucus, now in peace, would not take it amiss that his wild words of trouble should be recorded if they may help others who have lost peace for a time. So I give it to the reader just as Glaucus gave it to me. Outside was written, in large letters, “RUSTICUS EXPECTAT.” Before the verses came a letter in prose as follows:

Rusticus sends greeting to Silanus.

I am scrawling you a little poem, Silanus, to distract myself from this accursed lecture, lest Epictetus should make me absolutely sick with his nauseating stuff about the duty of sons not to be troubled by the troubles of their parents. Some days ago you gave me some edifying advice. Here is the answer to it—a little drama.

Dramatis personae only two:—(1) Rusticus, for shortness called Hodge, i.e. Glaucus the Rustic, or perhaps Glaucus persuaded by Silanus, so that Glauco-Silanus is the true Rustic, unless you like to take the r?le entirely for yourself. Anyhow Hodge is a great fool; (2) The River, i.e. Destiny, alias[284] Fate, alias Zeus, alias the God of Epictetus, alias the Whirlpool of the All, alias Nothing in Particular.

The metre is appropriate to the subject matter, i.e. whirlpooly, eddyish, chaotic. There is no villain. The River would be if it could. But it can’t—not being able to help being what it is—like Zeus, you know, who said in our lecture-room recently, “I would if I could but I couldn’t.” Hodge starves or drowns. This should make a tragedy. But he is such a fool that he turns it into a comedy—for the amusement of the Gods. They are intensely amused—which perhaps should turn the thing back again into a tragedy. Comedy or tragedy? Or tragicomedy? Or burlesque? I give it up. The one thing certain is, Chaos!

RUSTICUS EXPECTAT.
Hodge sits by the river
Awaiting, awaiting.
Across he is going
If it will but stop flowing.
But when? There’s no knowing.
He dare not try swimming
In those waves full and brimming.
On foot there’s no going,
And there’s no chance of rowing.
So there he sits blinking
And calling it “thinking”!
God nor man can deliver
His soul from that river,
But Hodge won’t believe it
His soul can’t receive it!
Himself he’s deceiving,
But he styles it “believing”!
So this simpleton artless
To a THING that is heartless
Prays!—yes, takes to praying
In the hope of its staying
His soul to deliver:
“Good river, kind river,
Across I’d be going
If you would but stop flowing
Stay! pity my moping!
I’m hoping, I’m hoping
That you won’t flow for ever.
Oh, say, will you never
Cease flowing, cease flowing?
Across I’d be going,
[285]
Rest! Flow not for ever!”
Says the river, deep river:
“I care not a stiver
For all your long waiting
And praying and prating
And whining and pining
And hoping and moping.
Wait, if you like waiting,
Prate, if you like prating,
Pray, if you like praying,
But think not I’m staying,
Dream not I’m delaying
For a man and his praying,
For his smiling or frowning,
His swimming or drowning.
Hope, if you’re for hoping,
Mope, if you’re for moping,
I’m not made for consoling
But for rolling and rolling
For ever.
Time’s stream none can sever.
Then cease your endeavour
Your soul to deliver
By coaxing the river.
Cease shall I never
But flow on for ever
FOR EVER.”

I was walking slowly onward, with the paper in my hand, my eyes bent on the ground. Suddenly a shadow, and a courteous salutation, made me aware that a stranger had met me and was passing by. Surprised and startled, I recovered myself after a moment and turned round to answer his greeting. He, too, turned, a man past threescore as I guessed, but vigorous, erect, with a dignity of carriage that appeared at the first glance. He bowed and passed on. The face reminded me of someone, but I could not think who it was. I turned again to Glaucus’s paper. “Don’t think too much of those scrawls” had been his last words. But how could I help thinking of them? How many myriads were in the same case! The myriads did not say what Glaucus said. But how many of them felt it! They had not suffered perhaps[286] as he had, but they had suffered enough—crushed, maimed, forsaken!

Yes, FORSAKEN! As I uttered the word aloud, there came back to me both the face of the stranger and the face like his, the face that I had not been able to recall. I had been thinking of old Hermas, whom I had seen as a child of five or six and had never forgotten. Scaurus’s letters had recently brought him back to my memory again and again, depicting him just as I remembered him, and suggesting to me all sorts of new questions as to the mystery that lay behind those quiet eyes and that strong gentle look, which even in my childhood had left on me an indelible impression. I had been asking myself, What was the secret of it? Now I knew. Hermas was not “forsaken.” And this man, the man I had just met, he too looked not “forsaken.” “Yet I wonder,” said I, “what that stranger would think if Hermas were to invite him to worship a Son of God whose last words to the Father were, ‘Why hast thou forsaken me?’ Epictetus, I know, would declare that the words expressed an absolute collapse of faith. How would old Hermas explain them? And what would Scaurus say if I confessed that I found no God anywhere in heaven or earth to whom my heart was so drawn as this ‘forsaken’ Christ? What would the Psalmist say if I used his words thus, ‘Whom have I in heaven but thee? And there is none on earth that I should desire in comparison with thee, O, thou FORSAKEN SON OF GOD!’”

By this time I had reached the wood. Pacing up and down, full of distracting thoughts, I came on the place where I had had my first vision of peace. There, tired out in body and mind, I threw myself down to rest. Presently, feeling in the folds of my garment for the gospel of Mark, I could not find it. Yet I had felt it when I first drew out Glaucus’s paper. There was nothing for it but to retrace my steps as exactly as possible in the hope of hitting on the place where I must have dropped it. But I had not gone a hundred paces before I heard a rustling in the bushes, and the tall stranger reappeared and a second time saluted me.

I returned his salutation. Then we were both silent.[287] Nothing was in his hand, yet I felt sure that he had found my book, and I waited for him to speak. But a moment’s reflection shewed me his difficulty. Was he, a stranger, to ask a Roman knight whether he had dropped one of the religious books of a proscribed superstition? It was for me, if for either, to begin. I liked the stranger’s look even better than before and felt that he could be trusted; so I told him of my loss. He at once placed the volume in my hands saying that he had come back to restore it, believing me to be the owner. I thanked him heartily. He replied that I was welcome, then waited a moment or two, as though to allow me to say more if I pleased. I stood silent, wanting to speak, but as it were tongue-bound—not so much afraid as ashamed. At last, I stammered out something about the wood and its distance from Nicopolis. He smiled as though he understood my embarrassment. Then he repeated that I was welcome and moved away.

I had suffered him to go a dozen paces when a voice said within me, “Why do you let him go? Scaurus let Hermas go and repented it. You said that this man did not look ‘forsaken.’ Why do you let him ‘forsake’ you? Why do you make yourself ‘forsaken’? Perhaps he can help you.” I called him back. “Sir,” said I, “pardon me one question. Doubtless you looked at this roll to find some clue to its owner?” “I did,” he replied. “I am interested,” said I, “in this little book”?. Then I paused. I had grown into the habit of adding—in writing to Flaccus, to Scaurus, and in speaking to myself too—“from a literary point of view,” “as a historical investigation,” and so on. But now I could not say such things. In the first place, they would not be true. In the second place, I knew instinctively that the man would know that they were not true. Moreover I had a presentiment that he was to be to me what Hermas had almost been to Scaurus. On the other hand, had I the right to ask a perfect stranger whether he had studied a Christian gospel? He read my thoughts. “You desire,” he said, “to ask me something more. Am I acquainted with this book? That, I think, is your question? If so, I say, ‘Yes’.” “There[288] are,” said I, very slowly, and almost as if the words were drawn out of me by force, “some few things that I greatly admire and many things that greatly perplex me, in this little book. I think I might understand some of the latter, had I some guidance.” “I am but a poor guide,” he replied. “Nevertheless, if it is your will, I am quite willing. I have an hour’s leisure. Then I must go on my business. Shall we sit down here?”

So we sat down, and I began to question him about Mark and the other gospels. But before I describe our conversation, I must remind my readers that at that time, forty-five years ago, in the second year of Hadrian, the gospels of Mark, Matthew, and Luke, were not regarded as on the same level as scripture, nor as entirely different from other writings composed by pious Christians such as, for example, the epistle of Clemens Romanus to the Corinthians. No doubt, some Christians, even at that date, were disposed to rank the three gospels by themselves as superior to all others past or future; and some of them may have asserted that the number three was, as it were, predicted in the Law. For Moses said, “Out of the mouth of two witnesses” (that might be Mark and Matthew) “or three witnesses” (that would include Luke) “shall every word be established.” But if they spoke thus, I do not know of it.

On the contrary, I have heard, that about the very time of our conversation, that is in the second year of Hadrian, there were traditions about Mark (current in the neighbourhood of Ephesus) placing him on a very much lower level than the Hebrew prophets. Some used to accuse him (as I have confessed above that I was perhaps too prone to do) of being disproportioned and lengthy in unimportant detail. An Elder near Ephesus defended Mark. He laid the blame on the necessities of the case, saying that Mark recorded what he had heard from Peter, and that Peter adapted his teachings to the needs of the moment, so that “Mark committed no error” in writing some things as he did. Whether this Elder was right or wrong, his words shewed that neither he, defending Mark, nor his opponents, attacking Mark, regarded the[289] evangelist as perfect. Indeed his gospel was generally underrated, being placed far below that of Matthew and Luke, because people did not perceive that Mark often contained the account that was the truest—although expressed obscurely or in such a way as to cause some to stumble.

At that time it would have been thought profane to put Mark or Luke on the same level with Moses, Samuel, David, Solomon, Isaiah and the prophets, to whom “the word of the Lord” is said to have “come.” Luke never says, “The word of the Lord came to me,” but, in effect, this: “I have traced things back carefully and accurately, and have thought it well to set them forth in chronological order.” Matthew, as being an apostle, might have been placed on a different footing. But as he wrote in Hebrew, and his gospel was circulated in Greek, it was not thought that we had the very words of the apostle. Moreover Matthew’s words often differed in such a way from Luke’s, that even a child could perceive that two writers were describing the same words of the Lord in two different versions, so that both could not be exactly correct. And, very often, Luke’s version appeared better than Matthew’s.

Yet even in the reign of Trajan there had perhaps been springing up among a few people the belief that the three gospels above-mentioned were not only superior to others then extant but also to others that might hereafter be written. These men thought that Luke had said the last word on the things that were to be believed, correcting what was obscure in Mark and adding what was wanting. Perhaps it was natural that those who thus favoured Luke’s gospel should be for a time averse to a fourth gospel. I believe that my friend Justin of Samaria, who suffered as a martyr in this very year in which I am now writing, always retained a prejudice of this kind, favouring the three gospels, and especially Luke. Even though he could not sometimes avoid using some of the traditions that had found a place in the fourth gospel, he disliked to quote it as a gospel, and, as far as I know, never did quote it verbally in his writings.

On the other hand, some of the younger brethren now go[290] into the opposite extreme, and maintain, not only that the fourth gospel is to be accepted, but also that the number four was, as it were, predestined. This seems to me as unreasonable as it would have been to maintain, in Trajan’s time, that the gospels must be three because of the “three witnesses” prescribed by Moses on earth, and the three in heaven (the Father, the Son, and the Holy Spirit) and the three angels that visited Abraham, and so on. Yet I have actually heard the teacher Iren?us—the young man about whom I spoke above—asserting that the gospels must needs be four to correspond with the four quarters of the globe, the four elements, the four living creatures in Ezekiel, and other quadruplicities.

However, I thank God that, when I was a young man, no such stumbling-block as this lay between me and my Saviour. Nor was any such belief in the necessity of four gospels entertained by my new friend Clemens—for that was his name, though he was not a Roman but an Athenian. He had long accepted the three gospels as containing the truth about Christ and about His constraining love. Recently, he had accepted the fourth gospel as also containing the same truth. But he neither believed nor expected me to believe that every word in these four writings was so inspired as to convey the unmixed truth. It was in these circumstances and with these preconceptions—or perhaps I should rather say freedom from preconceptions—that Clemens and I began our conversation.