Zenobia or the Fall of Palmyra Part 6

'In what you have now said,' replied Longinus, 'and in the feeling you have expressed on this point, do I found one of the strongest arguments for the immortality of the soul.'

'I do not comprehend you,' said Fausta.

'Do you not, Fausta,' asked Longinus, 'intensely desire a life after death?'

'I do indeed. I have just expressed it.'

'And do not you too, Zen.o.bia, and Piso, and Julia?'

'Surely, and with intensity,' we answered; 'the question need scarce be asked.'

'I believe you,' resumed Longinus. 'You all earnestly desire an immortal life--you perpetually dwell upon the thought of it, and long for it. Is it not so with all who reflect at all upon themselves? Are there any such, have there ever been any, who have not been possessed by the same thoughts and desires, and who, having been greatly comforted and supported by them during life, have not at death relied upon them, and looked with some degree of confidence toward a coming forth again from death? Now I think it is far more reasonable to believe in another life, than in the delusiveness of these expectations. For I cannot suppose that this universal expectation will be disappointed, without believing in the wickedness, nay, the infinite malignity, of the Supreme Ruler, which my whole nature utterly refuses to do. For what more cruel, than to create this earnest and universal longing, and not gratify it? Does it not seem so?'

We all admitted it.

'This instinctive desire,' continued Longinus, 'I cannot but regard as being implanted by the Being who created us. It can proceed from no other. It is an instinct, that is, a suggestion or inspiration of G.o.d. If it could be shown to be a consequence of education, we might refer it for its origin to ingenious philosophers. But it exists where the light of philosophy has never shone. There have been none, of whom history has preserved even obscurest traditions, who have wanted this instinct. It is then the very inspiration of the Divinity, and will not be disappointed. I trust much to these tendencies of our nature. This is the best ground for our belief of a G.o.d. The arguments of the schools have never succeeded in establis.h.i.+ng the truth, even to the conviction of a philosophic mind, much less a common one. Yet the truth is universally admitted. G.o.d, I think, has provided for so important an article of faith in the structure of our minds. He has not left it to chance or special Revelation. So, too, the determinations of the mind concerning virtue and vice, right and wrong, being for the most part so accordant throughout the whole race--these also I hold to be instinctive.'

'I can think of nothing,' said Fausta, 'to urge against your argument. It adds some strength, I cannot but confess, to what belief I had before. I trust you have yet more that you can impart. Do not fear that we shall be dull listeners.'

'I sit here a willing and patient learner,' said Zen.o.bia, 'of any one who will pour new light into my mind. Go on, Longinus.'

'To such a school,' said he, 'how can I refuse to speak? Let me ask you then, if you have never been perplexed by the evils of life, such as either you have yourselves experienced, or such as you have witnessed?'

'I have, indeed,' said Fausta, 'and have deeply deplored them. But how are they connected with a future existence?'

'Thus,' replied Longinus. 'As in the last case, the benevolence of the Supreme G.o.d cannot be sustained without the admission of the reality of a future life. Nor only that, but it seems to me direct proof may be adduced from the existence and universality of these evils to establish the blackest malignity. So that to me, belief in a future existence is in proportion to the difficulty of admitting the idea of divine malignity, and it cannot therefore be much stronger than it is.'

'How can you make that clear to us?' said Fausta; 'I should truly rejoice if out of the evils which so darken the earth, any thing good or beautiful could be drawn.'

'As this dark mould,' rejoined the philosopher, 'sends upwards, and out of its very heart, this rare Persian rose, so does hope grow out of evil, and the darker the evil the brighter the hope, as from a richer and fouler soil comes the more vigorous plant and larger flower. Take a particular evil, and consider it. You remember the sad tale concerning the Christian Probus, which Piso, in recounting the incidents of his journey from Rome to Palmyra, related to us while seated at the tables?'

'Indeed, I did not hear it,' said Zen.o.bia; 'so that Piso must, if he will, repeat it.'

'We shall willingly hear it again,' said Julia and Fausta.

And I then related it again.

'Now do you wonder,' resumed Longinus, when I had finished, 'that Probus, when, one after another, four children were ravished from his arms by death, and then, as if to crown his lot with evil, his wife followed them, and he was left alone in the world, bereaved of every object to which his heart was most fondly attached, do you wonder, I say, that he turned to the heavens and cursed the G.o.ds? And can you justify the G.o.ds so that they shall not be chargeable with blackest malignity, if there be no future and immortal state? What is it to bind so the heart of a parent to a child, to give that affection a force and a tenderness which belong to no other tie, so that anxieties for its life and welfare, and cares and sacrifices for its good, const.i.tute the very existence of the parent, what is it to foster by so many contrivances this love, and then forever disappoint and blast it, but malignity? Yet this work is done every hour, and in almost every heart; if for children we lament not, yet we do for others as dear.'

Tears to the memory of Odenatus fell fast from the eyes of Zen.o.bia.

'Are we not then,'--continued Longinus, without pausing--'are we not then presented with this alternative, either the Supreme G.o.d is a malignant being, whose pleasure it is to torment, or, there is an immortal state, where we shall meet again with those, who, for inscrutable purposes, have been torn from our arms here below? And who can hesitate in which to rest? The belief, therefore, in a future life ought to be in proportion to the difficulty of admitting the idea of divine malignity. And this idea is so repulsive--so impossible to be entertained for one moment--that the other cannot, it seems to me, rest upon a firmer foundation.'

'Every word you speak,' said Zen.o.bia, 'yields pleasure and instruction. It delights me, even when thickest beset by the cares of state, to pause and contemplate for a moment the prospects of futurity. It diffuses a divine calm throughout the soul. You have given me new food for my thoughts.'

'I will add,' said Longinus, 'only one thing to what I have said, and that is, concerning the incompleteness of man, as a divine work, and which has been mentioned by Fausta. Is not this an argument for a future life? Other things and beings are finished and complete--man only is left, as it were, half made up. A tree grows and bears fruit, and the end of its creation is answered. A complete circle is run. It is the same with the animals. No one expects more from a lion or a horse than is found in both. But with man it is not so. In no period of history, and among no people, has it been satisfactorily determined what man is, or what are the limits of his capacity and being. He is full of contradictions, and of incomprehensible organization, if he is considered only in relation to this world. For while every other affection finds and rests in its appropriate object, which fully satisfies and fills it, the desire of unlimited improvement and of endless life--the strongest and best defined of any of the desires--this alone is answered by no corresponding object: which is not different from what it would be, if the G.o.ds should create a race like ours, having the same craving and necessity for food and drink, yet never provide for them the one nor the other, but leave them all to die of hunger. Unless there is a future life, we all die of a worse hunger. Unless there is a future life, man is a monster in creation--compared with other things, an abortion--and in himself, and compared with himself, an enigma--a riddle--which no human wit has ever solved, nor can ever hope to solve.'

'This seems unanswerable,' said Fausta; 'yet is it no objection to all such arguments, which we ourselves construct, that the thing they establish is too great and good almost to be believed, without some divine warrant? It does to me appear almost or quite presumptuous to think, that for me there is by the G.o.ds prepared a world of never-fading light, and a never-ending joy.'

'When,' replied the Greek, 'we look at the lower forms of man which fall under our observation, I confess that the objection which you urge strikes me with some force. But when I think that it is for beings like you to whom I speak, for whom another and fairer world is to be prepared, it loses again much of its force. And when I think of the great and good of other times, of Homer and Hesiod, of Phidias and Praxiteles, of Socrates and Plato, and of what the mind of man has in them, and in others as great and good, accomplished, the objection which you urge loses all its force. I see and feel that man has been made not altogether unworthy of a longer life and a happier lot than earth affords. And in regard to the ignorant, the low, and the almost or quite savage, we are to consider that the same powers and affections are in them as in us, and that their inferiority to us is not intrinsic and essential, but as it were accidental. The difference between the soul of Plato and yonder Ethiopian slave is not in any original faculty or power; the slave here equals the philosopher; but in this, that the faculties and powers of Plato were strengthened, and nurtured, and polished, by the hand of education, and the happy influences of a more civilized community, all which to the slave has been wanting. He is a diamond just as it comes from the mine; Plato like that one set in gold, which sparkles with the radiance of a star, Fausta, upon your finger. But, surely, the glory of the diamond is, that it is a diamond; not that Demetrius has polished and set it. Man has within him so much of the G.o.d, that I do not wonder he has been so often deified. The great and excellent among men, therefore, I think not unworthy of immortality, for what they are; the humble and the bad, for what they may so easily become, and might have been, under circ.u.mstances but slightly altered.'

'I cannot,' said Julia, as Longinus closed, 'deny strength and plausibility to your arguments, but I cannot admit that they satisfy me. After the most elaborate reasoning, I am still left in darkness. No power nor wit of man has ever wholly scattered the mists which rest upon life and death. I confess, with Socrates, that I want a promise or a revelation to enable me to take the voyage of life in a spirit of cheerfulness, and without the fear of fatal s.h.i.+pwreck. If your reasonings, Longinus, were only accompanied with authority more than that of man, if I could only believe that the Divinity inspired you, I could then rest contented and happy. One word authoritatively declaring man's immortality, a word which by infallible token I could know to be a word from the Supreme, would to me be worth infinitely more than all the conjectures, hopes, and reasonings of all the philosophers. I fully agree with you, that the instincts of our nature all point both to a G.o.d and to immortality. But the heart longs for something more sure and clear, at least my woman's heart does. It may be that it is the woman within me which prompts the feeling--but I wish to lean upon authority in this great matter. I wish to repose calmly in a divine a.s.surance.'

'In that, Princess,' I could not help saying, 'I am a woman too. I have long since lost all that regard for the G.o.ds in which I was so carefully nourished. I despise the popular superst.i.tions. Yet is there nothing which I have found as yet to supply their place. I have searched the writings of Plato, of Cicero, of Seneca, in vain. I find there, indeed, wisdom, and learning, and sagacity, almost more than human. But I find nothing which can be dignified by the name of religion. Their systems of morals are admirable, and sufficient perhaps to enable one to live a happy or fortunate life. But concerning the soul of man, and its destiny, they are dumb, or their words, if they utter any, are but the dark speeches of an oracle.'

'I am happy that I am not alone,' said Julia; 'and I cannot but think that many, very many, are with me. I am sure that what most persons, perhaps, who think and feel upon those subjects, want, is some divine promise or revelation. Common minds, Longinus, cannot appreciate the subtlety of your reasonings, much less those of the Phaedo. And, besides, the cares and labors of life do not allow time to engage in such inquiries, even if we supposed all men to have capacity for them. Is it not necessary that truths relating to the soul and futurity should rest upon authority, if any or many beside philosophers are to embrace them? And surely, if the poor and ignorant are immortal, it is as needful for them, as for us, to know it. It is, I conceive, on this account, that the religion of the Christians has spread so rapidly. It meets our nature. It supplies authority. It professes to bring annunciations from Heaven of man's immortality.'

'It is for that reason,' replied Longinus, 'I cannot esteem it. The very term revelation offends. The right application of reason effects all, it seems to me, that what is called revelation can. It perfectly satisfies the philosopher, and as for common minds, instinct is an equally sufficient guide and light.'

'I cannot but judge you, Longinus,' said Julia, 'wanting in a true fellow-feeling for your kind, notwithstanding all you have said concerning the nature and powers of man. How is it that you can desire that mankind should remain any longer under the dominion of the same gross and pernicious errors that have for so many ages oppressed them! Only consider the horrors of an idolatrous religion in Egypt and a.s.syria, in Greece and in Rome--and do you not desire their extermination?--and what prospect of this can there be, but through the plain authoritative language of a revelation?'

'I certainly desire with you,' replied Longinus, 'the extermination of error, and the overthrow of horrible and corrupting superst.i.tions; and of nothing am I more sure than that the reason of man, in unfolding and constantly improving ages, will effect it. A plain voice from Heaven, announcing important truth, might perhaps hasten the work. But this voice, as thought to be heard in Christianity, is not a plain voice, nor clearly known to be a voice from Heaven. Here is the Bishop of Antioch set upon by the Bishops of Alexandria and Cesarea, and many others, as I learn, who accuse him of wrongly receiving and falsely teaching the doctrines of Christ; and for two hundred years has there prevailed the like uncertainty about the essence of the religion.'

'I look not with much hope to Christianity,' said Fausta. 'Yet I must first inform myself more exactly concerning it, before I judge.'

'That is spoken like Fausta,' said Julia; 'and it is much for you to say who dislike so heartily that Paul, whom I am constantly wis.h.i.+ng you to hear.'

'Whenever he shall lay aside a little of his pomp, I may be willing to listen,' replied Fausta; 'but I could ill brook a discourse upon immortality from one whose soul seems so wedded to time.'

'Well,' said Julia, 'but let us not be drawn away from our subject. I admit that there are disputes among the Christians, but, like the disputes among philosophers, they are about secondary matters. There is no dispute concerning the great and chiefly interesting part of the religion--its revelation of a future life Christians have never divided here, nor on another great point, that Christ, the founder of the religion, was a true messenger from G.o.d. The voice of Christianity on both these points is a clear one. Thus, I think, every one will judge, who, as I have done, will read the writings in which the religion is found. And I am persuaded it is because it is so plain a voice here, that it is bidding fair to supersede every other form of religion. And that it is a voice from G.o.d, is, it seems to me, made out with as much clearness as we could look for. That Christ, the author of this religion, was a messenger from G.o.d, was shown by his miracles. How could it be shown otherwise? I can conceive of no other way in which so satisfying proof could be given of the agency and authority of G.o.d. And certainly there is evidence enough, if history is to be believed, that he wrought many and stupendous miracles.'

'What is a miracle?' asked Longinus.

'It is that,' replied Julia, 'which being done or said, furnishes satisfactory proof of the present interposing power of G.o.d. A man who, by a word spoken, can heal sick persons, and raise to life dead ones, can be no other than a messenger of G.o.d!'

'Why not of some other superior being--perhaps a bad one?'

'The character, teaching, objects, acts of Christ, make it unlikely, if not impossible, that he should have been sent by any bad intelligence. And that he came not only from a good being, but from G.o.d, we may believe on his own word.'

'His goodness may have been all a.s.sumed. The whole may be a deception.'

'Men do not sacrifice their lives merely to deceive, to play a child's game before the world. Christ died to show his attachment to his cause, and with him innumerable others. Would they have done this merely to impose upon mankind? And for what purpose?--for that of teaching a religion inculcating the loftiest virtue! But I do not set myself forward as a champion of this new religion,' continued Julia, plainly disturbed lest she might have seemed too earnest. 'Would that you, Longinus, could be persuaded to search into its claims. If you would but read the books written by the founders of it, I am sure you would say this at least, that such books were never written before, nor such a character portrayed as that of Jesus Christ. You who profess yourself charmed with the poetry of the Jewish Scriptures, and the grandeur of the sentiments expressed in them, would not be less impressed by the gentler majesty, the mild, sweet dignity of the person and doctrine of Christ. And if the reasonings of Socrates and Plato have any power to convince you of the immortality of the soul, how must you be moved by the simple announcements of the truth by the Nazarene, and above all by his resurrection from the dead! Christianity boasts already powerful advocates, but I wish it could say that its character and claims had been examined by the great Longinus.'

The soft yet earnest, eloquent tones of Julia's voice fell upon pleased and willing ears. The countenance of the Greek glowed with a generous satisfaction, as he listened to the reasoning of his fair pupil, poured forth in that n.o.ble tongue it had been his task and his happiness to teach her. Evidently desirous, however, not to prolong the conversation, he addressed himself to the Queen.

'You are pleased,' said he, 'you must be, with the aptness of my scholar. Julia has not studied dialectics in vain. Before I can feel myself able to contend with her, I must study the books she has commended so--from which, I must acknowledge, I have been repelled by a prejudice, I believe, rather than any thing else, or more worthy--and then, perhaps, I may agree in opinion with her.'

'In truth,' said Zen.o.bia, 'Julia is almost or quite a Christian. I knew not, daughter, that Paul had made such progress in his work. But all have my full consent to cherish such form of religious faith as most approves itself to their own minds. I find my highest satisfaction in Moses and the prophets. Happy shall I be if Julia find as much, or more, in Christ and his apostles. Sure am I, there is no beneficent power nor charm in the religions of Greece, or Rome, or Persia, or Egypt, to cause any of us to adhere to them, though our very infancy were instructed in their doctrines.'

'It is not, I a.s.sure you,' said Julia, 'to Paul of Antioch that I owe such faith in Christ as I have, but to the Christian books themselves; or if to any human authority besides, to St. Thomas, the old hermit of the mountain, to whom I would that every one should resort who would draw near to the purest living fountain of Christian knowledge.'

'I trust,' said I, 'that at some future time I may, with your guidance, or through your influence, gain admittance to this aged professor of the Christian faith. I confess myself now, since what I have heard, a seeker after Christian knowledge.'

'Gladly shall I take you there,' replied the princess, 'and gladly will St. Thomas receive you.'

We now at the same time rose from our seats. Zen.o.bia, taking the hand of Fausta, walked toward the palace; Longinus, with folded arms, and as if absorbed by the thoughts which were pa.s.sing through his mind, began to pace to and fro beneath the thick shadows of a group of orange trees. I was left with Julia.

'Princess,' said I, 'it is yet early, and the beauty of the evening makes it wrong to shut ourselves up from the sight of so fair a scene: shall we follow farther some of these inviting paths?'