The Man Without a Country, and Other Tales, Edward Everett Hale [best books to read for self development txt] 📗

the prophet of the new civilization kneel before the monarch of the old! You see Paul make a subject's formal reverence to Nero!11

Let me do justice to the court which is to try him. In that judgment-hall there are not only the pomp of Rome, and its crime; we have also the best of its wisdom. By the dissolute boy, Nero, there stands the prime minister Seneca, the chief of the philosophers of his time; "Seneca the saint," cry the Christians of the next century. We will own him to be Seneca the wise, Seneca almost the good. To this sage had been given the education of the monster who was to rule the world. This sage had introduced him into power, had restrained his madness when he could, and with his colleague had conducted the general administration of the Empire with the greatest honor, while the boy was wearing out his life in debauchery in the palace. Seneca dared say more to Nero, to venture more with him, than did any other man. For the young tiger was afraid of his old master long after he had tasted blood. Yet Seneca's system was a cowardly system. It was the best of Roman morality and Greek philosophy, and still it was mean. His daring was the bravest [pg 110] of the men of the old civilization. He is the type of their excellences, as is Nero the model of their power and their adornments. And yet all that Seneca's daring could venture was to seduce the baby-tyrant into the least injurious of tyrannies. From the plunder of a province he would divert him by the carnage of the circus. From the murder of a senator he could lure him by some new lust at home. From the ruin of the Empire, he could seduce him by diverting him with the ruin of a noble family. And Seneca did this with the best of motives. He said he used all the power in his hands, and he thought he did. He was one of those men of whom all times have their share. The bravest of his time, he satisfied himself with alluring the beardless Emperor by petty crime from public wrong; he could flatter him to the expedient. He dared not order him to the right.

But Seneca knew what was right. Seneca also had a well-trained conscience, which told him of right and of wrong. Seneca's brother, Gallio, had saved Paul's life when a Jewish mob would have dragged him to pieces in Corinth; and the legend is that Seneca and Paul had corresponded with each other before they stood together in Nero's presence, the one as counsellor, the other as the criminal.12 When Paul arose [pg 111] from that formal salutation, when the apostle of the new civilization spoke to the tottering monarch of the old, if there had been one man in that assemblage, could he have failed to see that that was a turning-point in the world's history? Before him in that little hall, in that little hour, was passing the scene which for centuries would be acted out upon the larger stage.

Faith on the one side, before expediency and cruelty on the other! Paul before Seneca and Nero! He was ready to address Nero, with the eloquence and vehemence which for years had been demanding utterance.

He stood at length before the baby Cæsar, to whose tribunal he had appealed from the provincial court of a doubting Festus and a trembling Agrippa.

And who shall ask what words the vigorous Christian spoke to the dastard boy! Who that knows the eloquence which rung out on the ears of astonished Stoics at Athens, which commanded the incense and the hecatombs of wandering peasants in Asia, which stilled the gabbling clamor of a wild mob at Jerusalem,—who will doubt the tone in which Paul spoke to Nero! The boy quailed for the moment before the man! The gilded dotard shrunk back from the home truths of the new, young, vigorous faith: the ruler of a hundred legions was nothing before the God-commissioned prisoner.

No; though at this audience all men forsook Paul, as he tells us; though not one of the timid converts [pg 112] were there, but the soldier chained at his side,—still he triumphed over Nero and Nero's minister.

From that audience-hall those three men retire. The boy, grown old in lust, goes thence to be an hour alone, to ponder for an hour on this God, this resurrection, and this truth, of which the Jew, in such uncourtly phrase, has harangued him. To be alone, until the spectre of a dying mother rises again to haunt him, to persecute him and drive him forth to his followers and feasters, where he will try to forget Paul and the Saviour and God, where he would be glad to banish them forever. He does not banish them forever! Henceforward, whenever that spectre of a mother comes before him, it must re-echo the words of God and eternity which Paul has spoken. Whenever the chained and bleeding captive of the arena bends suppliant before him, there must return the memory of the only captive who was never suppliant before him, and his words of sturdy power!

And Seneca? Seneca goes home with the mortified feelings of a great man who has detected his own meanness.

We all know the feeling; for all God's children might be great, and it is with miserable mortification that we detect ourselves in one or another pettiness. Seneca goes home to say: "This wild Easterner has rebuked the Emperor as I have so often wanted to rebuke him. He stood there, as I have wanted to stand, a man before a brute. [pg 113]

"He said what I have thought, and have been afraid to say. Downright, straightforward, he told the Emperor truths as to Rome, as to man, and as to his vices, which I have longed to tell him. He has done what I am afraid to do. He has dared this, which I have dallied with, and left undone. What is the mystery of his power?"

Seneca did not know. Nero did not know. The "Eastern mystery" was in presence before them, and they knew it not!

What was the mystery of Paul's power?

Paul leaves them with the triumph of a man who has accomplished the hope of long years. Those solemn words of his, "After that, I must also see Rome," expressed the longing of years, whose object now, in part, at least, is gratified. He must see Rome!

It is God's mission to him that he see Rome and its Emperor. Paul has seen with the spirit's eye what we have seen since in history,—that he is to be the living link by which the electric fire of life should pass first from religious Asia to quicken this dead, brutish Europe. He knows that he is God's messenger to bear this mystery of life eternal from the one land to the other, and to unfold it there. And to-day has made real, in fact, this his inward confidence. To-day has put the seal of fact on that vision of his, years since, when he first left his Asiatic home. A prisoner in chains, still he has to-day seen the accomplishment [pg 114] of the vows, hopes, and resolutions of that field of Troy, most truly famous from the night he spent there. There was another of these hours when God brings into one spot the acts which shall be the argument of centuries of history. Paul had come down there in his long Asiatic journeys,—Eastern in his lineage, Eastern in his temperament, Eastern in his outward life, and Eastern in his faith,—to that narrow Hellespont, which for long ages has separated East from West, tore madly up the chains which would unite them, overwhelmed even love when it sought to intermarry them, and left their cliffs frowning eternal hate from shore to shore. Paul stood upon the Asian shore and looked across upon the Western. There were Macedonia and the hills of Greece, here Troas and the ruins of Ilium. The names speak war. The blue Hellespont has no voice but separation, except to Paul. But to Paul, sleeping, it might be, on the tomb of Achilles, that night the "man of Macedonia" appears, and bids him come over to avenge Asia, to pay back the debt of Troy.

"Come over and help us." Give us life, for we gave you death. Give us help for we gave you ruin. Paul was not disobedient to the heavenly vision. The Christian Alexander, he crosses to Macedon with the words of peace instead of war,—the Christian shepherd of the people, he carries to Greece, from Troy, the tidings of salvation instead of carnage, of charity instead of license. And he knows that to [pg 115] Europe it is the beginning of her new civilization, it in the dawn of her new warfare, of her new poetry, of her reign of heroes who are immortal.

That faith of his, now years old, has this day received its crowning victory. This day, when he has faced Nero and Seneca together, may well stand in his mind as undoing centuries of bloodshed and of license.

And in this effort, and in that spiritual strength which had nerved him in planning it and carrying it through, was the "Asian mystery." Ask what was the secret of Paul's power as he bearded the baby Emperor, and abashed the baby Philosopher? What did he give the praise to, as he left that scene? What was the principle in action there, but faith in the new life, faith in the God who gave it!

We do not wonder, as Seneca wondered, that such a man as Paul dared say anything to such a boy as Nero! The absolute courage of the new faith was the motive-power which forced it upon the world. Here were the sternest of morals driven forward with the most ultra bravery.

Perfect faith gave perfect courage to the first witnesses. And there was the "mystery" of their victories.

And so, in this case, when after a while Seneca again reminded Nero of his captive, poor Nero did not dare but meet him again. Yet, when he met him again in that same judgment-hall, he did not dare [pg 116] hear him long; and we may be sure that there were but few words before, with such affectation of dignity as he could summon, he bade them set the prisoner free.

Paul free! The old had faced the new. Each had named its champion. And the new conquers! [pg 117]