CHAPTER IX.

THE DEMOCRACY OF FAITH.

It was indeed a singular thing to hear, the usual conversation of those young people about religious questions upon which the greatest minds of subsequent ages have spent their force without exhausting them; but it should be remembered that everything like exact science was then in its infancy: all that was actually known of medicine, chemistry, geology, geometry, geography, botany, and even of mathematics, could be very quickly learned; and around this narrow limit of ascertained truth spread a boundless wilderness of vagrant speculation, in which the seeker after learning might wander a whole lifetime without ever being able to add one single valuable fact to the stock of knowledge; so that religion, whether Christianity or paganism, was universally regarded as the one thing that might most profitably be learned and known; and education, even from infancy, consisted in acquiring the knowledge of it: and this education was among the heathen chiefly objective, handling the visible, tangible symbols of a superstition which possessed only the most meager elements of subjective truth and power, except, perhaps, for the higher priests who had been initiated into mysteries unknown to the common people; while among the Christians the process was almost reversed. Christianity had no objective life, except in the person of Jesus Christ; and the subjective power which it possessed upon both intellect and consciousness had no assignable limits, inasmuch as it seemed to make the martyrs almost insensible to physical pain, and yet could produce a moral sensitiveness so acute that to be conscious of willful deception might work the death of the body, as in the case of Ananias and Sapphira when they lied to Peter about the consecration of their property to holy uses. This education among the Egyptians, especially among females of the higher classes, was chiefly oral, but among the Christians the young were taught both orally and by the written text.

One of the strangest and yet most logical results of the Christian teachings and practice (and one which has been, for very sufficient reasons, ignored by the theologians) was to develop a radical and uncompromising spirit of democracy throughout the Christian communities or churches. The early Christians uniformly held that they, as Christians, belonged to a kingdom which was in, but not of, the world--a kingdom for which no earthly potentate had right or power to legislate; and this living faith loosened the bond of allegiance and dissolved the sense of obligation as to all human authority, and was the negation of the lawfulness of temporal government over the subjects of the kingdom for which they recognized no king but Christ. While, for the sake of peace, they were willing to render unto Caesar the things which are Caesar's, by paying taxes to that government under which they lived, and by even yielding ready obedience to all laws and customs which did not come in conflict with the higher law of the kingdom, the rights of conscience, they universally regarded these laws as extraneous to their own organization, foreign statutes, imposed upon them from without; and, being solicitous to render unto God the things which are God's, they steadily abstained from any participation in the affairs of government, and quietly assumed the right to judge for themselves whether any law, regulation, or custom, prescribed by the sovereign power, or other human authority, was or was not such as they might conscientiously obey. And, while they would no more have thought of holding office under pagan rulers or of participating in their legislation and government than they would have thought of accepting the priesthood of a heathen temple and participating in its idolatrous worship, they obeyed all laws alike, except such as conflicted with conscience, and these they refused to obey in the very face of persecutions, torture, and death. But this fearless assertion of the rights of conscience necessarily involved the right to sit in judgment upon all human laws and the powers that ordained them, and to determine for themselves whether the law was lawful. That helpless spirit of blind obedience to the decrees of despotic governments which characterized the pagan peoples was, therefore, impossible to the Christians. In the very teeth of universally established law and custom, they steadily refused to bear arms, to own slaves, to seek any legal redress in civil courts, to follow the law of their domicile in regard to the ownership of property or the succession to estates of the deceased, just as they refused to sacrifice to the gods, or to call any man master. Under the same lofty conception of the rights of conscience, in lands where women were bought and sold like cattle, they refused to practice polygamy; and in lands where female chastity was unknown and plural wives and concubines were esteemed to be the insignia of honor and influence, they clave fast to that monogamic marriage which Jesus had elevated into a holy sacrament; and while throughout the world women were regarded as slaves, as domestic chattels, or, at the very best, as an inferior race and a necessary evil, so that the birth of a female child was looked upon as a household calamity, the Christian faith that the Holy Ghost conceived Christ before he was born of a virgin and manifested in the flesh, glorified and exalted the dignity of womanhood and maternity, and created the idea of personal responsibility, rights, and duties for both sexes alike. The logical tendency of Christianity was, therefore, to originate the idea of personal liberty for all men, unknown to the world before; to repudiate the heathen doctrine of the divine character and right of kings; to sit in judgment upon their laws, and to intelligently obey, or refuse to obey, them; in a word, to cultivate and exercise, as a matter of religious faith, that spirit of personal independence, both of action and of thought, which we in later times denominate democracy, the concrete form of which was the election of deacons, presbyters, and bishops by the people unto whom they ministered.

But this habit of independent thought did not tend as in later times in the direction of ecclesiastical schisms; because, if any one embraced a doctrinal error, either it was maintained by him as an individual opinion; or if a mistaken zeal led him to proclaim it publicly, and seek thereby to bind the consciences of other Christians, the matter soon came to the knowledge of the churches, and, when the Church assembled to consider the alleged error, the Holy Paraclete directed the counsels of the assembled bishops and presbyters, so that their deliverances were infallibly correct, and were universally accepted as final. So that, during the first three centuries, no heresy could survive the condemnation of a Christian council, and no learning, zeal, and genius could give to heresy such vitality and power as to seriously threaten the peace of the Church. Even Peter could not force the observance of the rite of circumcision upon the free Christian communities; and the heresies of Menander, Cerinthus, Nicolaus, Valentinius, Marcion, Tatianus, Blastus, Montanus, Artimon, and others, perished almost as soon as they had been condemned.

It was perfectly natural, therefore, that while both Arius and Theckla were almost children in many respects, they should both be far advanced in religious learning, each of them in harmony with one of the separate systems under which they had been reared; and that they should be, in many attitudes of thought and feeling, a pleasing enigma to each other. The girl, although brimful of bright and pleasing fancies, had all her life been accustomed to accept as truth whatever was taught to her as such, and the very basis of her training had been implicit and unquestioning obedience to authority without reason, so that she had never, perhaps, attempted to exercise an independent thought, judgment, or inquiry about any question of religious, political, or social life, her existence having been passed in strict and unconscious conformity to rigid Egyptian customs, into the molds and forms of which she had been fashioned from her infancy. The illness of her mother, which left her to the freedom of thought, expression, and action, characteristic of every Christian household, was a new and intoxicating experience to the girl; and, whatever else it might be possible for her to become, it was manifestly impossible that she could ever again resiliate into the moral and social mummyism of ordinary Egyptian female life. The bondage of Egypt was broken.

But the boy, fixed and immovable in his faith in the few salient and all-important doctrines covered by the Apostles' Creed, as that creed was taught during the first three centuries, as to everything else, had been freed by his training from the shackles of authority, and so unconsciously enjoyed and exercised "the liberty of the gospel" in which he had been reared by questioning, investigating, trying every phenomenon--social, religious, and political--that came within the range of his observation and experience.

Am-nem-hat imagined that in these two youthful but well-instructed young people he beheld the living incarnation of the opposing civilizations under which they had been reared; and it was a pathetic and beautiful thing to see with what eager intentness he noted almost every inflection of their voices, every expression of their countenances, almost every peculiar turn and change of their thoughts, while he encouraged them to talk, hardly caring what might be the subject of their conversation.

At the beginning of their little feast the ancient said: "Arius, if ye Christians have any custom of thank-offering, prayer, or libations, before ye partake of food, I would desire to have thee perform or repeat it now."

Then answered Arius: "We make no libation or offering, nor are we restricted to any set formula for returning thanks to God; but generally we repeat the [Greek: _Pater hemon_]."

"Wilt thou do so now?"

Then the boy said, "Yea, gladly"; and, while they watched him narrowly, he solemnly said: "Our Father, which art in heaven, hallowed be thy name: thy kingdom come: thy will be done on earth as in heaven. Give us daily our daily bread; and forgive us our debts as we forgive debtors: and let us not be led into trial, but deliver us from trouble: for thine is the kingdom, and the power, and the truth, forever."

Then said Am-nem-hat, "Theckla, what form of worship hast thou been taught to observe before partaking of thy daily food?"

And the girl said: "On solemn occasions, our fathers make libations; but it is not according to Egyptian customs, or religion, for a female to meddle with any sacred rite, beyond her own private devotions, as thou, O priest, must assuredly know."

"Dost thou know the reason, Theckla, that woman is thus excluded, not only from participation in the sacred rites, but from every place that is inconsistent with the idea that she must of necessity be either a slave or a domestic pet, having right to existence only as the appanage of a man upon whom she is dependent as slave, wife, or daughter?"

"Nay," she answered; "but I have been so taught, and, therefore, it must be right and proper."

"I will tell thee, Theckla, for it is verily a thing which every female ought to know. The reason of it is that the original idea of God was that of a dual being, equally divine and glorious in both aspects of his double nature. But nearly all nations, as they sank deeper and deeper into idolatry, degraded the feminine conception of this dualism, and some of them utterly lost it. In Egypt they have held Hes to be consort of Hesiri, and, although inferior to him, yet entitled to great honor. Hence the Egyptian women have never been shut up, kept in seclusion and ignorance, and esteemed only as slaves or as chattels, as is universally the case among nations that have entirely fallen away from the divine truth. But I tell thee, Theckla, that the religion of the Christians alone maintains the absolute equality of the Godhead, by maintaining the Holy Ghost, the Mother of Nature, to be consubstantial with the Father, and hence it alone elevates woman to her true position, and endows her with responsibility, respect and honor, rights and duties; so that, although all men on earth should reject and curse the Christ, every woman, who is true to herself and to her sex, should cleave unto him in spite of pain and even death itself. Do thou remember these things, Theckla; and, when thou shalt see with what respect, honor, and love the Christian husband treateth his wife and daughters, remember thou that the vast difference between them and other men, in that regard, ariseth not out of any difference in the nature or disposition of the individuals, but out of the difference in their religion only; for that faith regardeth women as persons, not as things. Forget not these truths, Theckla! for, whether it be true or false, Christianity alone hath ever done justice to womanhood, wifehood, maternity; and the woman who does not love and follow Jesus betrayeth herself and her sex."

"Surely thou, also, art a Christian!" said the young girl.

"Nay," answered Am-nem-hat; "I say not that to thee! For I can not understand what it is to be a Christian. But, having carefully studied this religion as I have done all others known among mankind, I do solemnly assure thee that it is the only one on earth that is fair and just to chaste and intelligent women. For it teacheth that the equal, consubstantial Holy Spirit conceived a Saviour that was virgin-born; and it so serveth to redeem all womanhood from centuries of contempt and degradation; for no man who hath an intelligent faith in Christianity can ever regard woman as the mere instrument of his pleasure, or as the mere slave of his will, but as a friend, helpmate, and companion, worthy of love, honor, and respect; so that, whether it be true or false, every woman should cleave thereto, because it is for her, at least, temporal salvation. For Christianity differeth as radically from all other religions in regard to the esteem in which it holdeth women as it does in regard to slavery and to the poor. And while the rich and the great may hate this system because it would deprive them of the social and political precedence which every other religion maintaineth for them, the slaves, the poor, and the women should never forget that Jesus Christ is the truest friend they ever had on earth."

Then said Arius, "Father Am-nem-hat, why art not thou a Christian, having views of our religion that are so wise and just?"

And the old man answered: "That thing, my son, I can not tell thee, nor can I comprehend it for myself. I can not understand what is the precise attitude of mine own spirit toward Christianity. Canst thou instruct me?"

"Nay, verily," said Arius. "In my heart I yearn for the power to say something that might open thine eyes unto the light; but my small knowledge and experience serve not to enable me to understand how it is possible that one so aged and so wise, so well instructed in our Lord's own teachings, can fail to be a Christian. But my father was an idolater in his youth, and he is learned in our religion. If thou wilt go home with us, thou shalt be received with honor and affection, and he, perhaps, can give thee aid. Wilt thou not go?"

"I thank thee much," said Am-nem-hat. "But the way is long, and the mountain steep, for one so old as I. And besides, it seemeth to me that, if human knowledge and patient thought could extort any final truth out of the mute lips of Nature, even I could have made her speak!"

"But," said the boy, "the tree of knowledge is not that of life. Even the most ignorant and depraved find peace in believing, and I have met with none so wise as thou. If thou wilt come to us, I will bring hither on to-morrow a she-ass, gentle and sure of foot, which my mother is accustomed to ride, and will walk beside thee to our home, if only thou wilt come."

"Yea," cried Theckla, "thou must surely come! For I will tell my mother that I have met the high-priest of Ombos, and she will long much to see thee."

Then Am-nem-hat, as if overpowered by their persuasions, replied: "Ye are both so kind to an old and lonely man that I can not resist your entreaties, and will even do as ye desire; for ye know not what pleasure the old may derive from the polite and hearty attentions of the young."

Then the two young people bade the old man a kind farewell, and, with the light heart of youth and health, took their way homeward down the mountain. And when they had come to the edge of the pasture-land they met with some of the cattle, and among them was the young bull-calf whose peculiar markings had so excited the wonder and superstition of Theckla; and Arius cried out laughingly: "Lo, Theckla! there is thy god, and thou shalt ride home upon the back of the beast."

And he cut a long withe and fastened it upon the horns of the bull, and led up the gentle beast, and, seizing the young girl in his arms, he lifted her astride of the fat, round calf, and led him along. And, when Arius mocked and ridiculed the young Apis, the girl joined in his merriment, and he was glad to see that she was fast losing all superstitious reverence for the brute, and for all the other pagan deities; for her growing contempt for Apis necessarily struck at her reverence for the whole system, of which a bull with a black hide, a triangular white spot on his forehead, a spread-eagle in the hairs of his back, a crescent white spot upon his side, and a knob like a scarabaeus under his tongue, was so important a part.

When they had reached that part of the pasture which was nearest to the house, Theckla sprang from the animal's back, and, with some lingering doubt of his divinity still troubling her mind, she said: "Arius, I really wonder whether the Apis hath a knob under his tongue in the shape of a scarabaeus? Wilt thou not look into his mouth?"

"I know not that," said the boy; "but, if he hath not a rather odd-looking spot under his tongue, he is the only bull-calf I ever saw that hath it not; and I suppose it would be easy to irritate and inflame this spot until it would look like a natural knob about as large as a good, lively beetle."

"I had never thought it might be possible for the priests to so deceive any one," said Theckla.

"Perhaps they did not do so," answered the boy; "but they may have been deceived by the cunning of those who had such beasts and desired to sell them."

Theckla sighed, but her reverence for Apis and for all of his mysteries was utterly gone forever.