gratitude had led to worship. It seemed therefore, to the heathen, a doctrine neither new nor strange, that Christ had been sent from heaven, that an immortal had indued mortality, and tasted the bitterness of death. And the end for which He thus toiled and thus suffered—how far more glorious did it seem to Apaecides than that for which the deities of old had visited the nether world, and passed through the gates of death! Was it not worthy of a God to, descend to these dim valleys, in order to clear up the clouds gathered over the dark mount beyond—to satisfy the doubts of sages—to convert speculation into certainty—by example to point out the rules of life—by revelation to solve the enigma of the grave—and to prove that the soul did not yearn in vain when it dreamed of an immortality? In this last was the great argument of those lowly men destined to convert the earth. As nothing is more flattering to the pride and the hopes of man than the belief in a future state, so nothing could be more vague and confused than the notions of the heathen sages upon that mystic subject. Apaecides had already learned that the faith of the philosophers was not that of the herd; that if they secretly professed a creed in some diviner power, it was not the creed which they thought it wise to impart to the community. He had already learned, that even the priest ridiculed what he preached to the people—that the notions of the few and the many were never united. But, in this new faith, it seemed to him that philosopher, priest, and people, the expounders of the religion and its followers, were alike accordant: they did not speculate and debate upon immortality, they spoke of as a thing certain and assured; the magnificence of the promise dazzled him—its consolations soothed. For the Christian faith made its early converts among sinners! many of its fathers and its martyrs were those who had felt the bitterness of vice, and who were therefore no longer tempted by its false aspect from the paths of an austere and uncompromising virtue. All the assurances of this healing faith invited to repentance—they were peculiarly adapted to the bruised and sore of spirit! the very remorse which Apaecides felt for his late excesses, made him incline to one who found holiness in that remorse, and who whispered of the joy in heaven over one sinner that repenteth.
'Come,' said the Nazarene, as he perceived the effect he had produced, 'come to the humble hall in which we meet—a select and a chosen few; listen there to our prayers; note the sincerity of our repentant tears; mingle in our simple sacrifice—not of victims, nor of garlands, but offered by white-robed thoughts upon the altar of the heart. The flowers that we lay there are imperishable—they bloom over us when we are no more; nay, they accompany us beyond the grave, they spring up beneath our feet in heaven, they delight us with an eternal odor, for they are of the soul, they partake of its nature; these offerings are temptations overcome, and sins repented. Come, oh come! lose not another moment; prepare already for the great, the awful journey, from darkness to light, from sorrow to bliss, from corruption to immortality! This is the day of the Lord the Son, a day that we have set apart for our devotions. Though we meet usually at night, yet some amongst us are gathered together even now. What joy, what triumph, will be with us all, if we can bring one stray lamb into the sacred fold!'
There seemed to Apaecides, so naturally pure of heart, something ineffably generous and benign in that spirit of conversation which animated Olinthus—a spirit that found its own bliss in the happiness of others—that sought in its wide sociality to make companions for eternity. He was touched, softened, and subdued. He was not in that mood which can bear to be left alone; curiosity, too, mingled with his purer stimulants—he was anxious to see those rites of which so many dark and contradictory rumours were afloat. He paused a moment, looked over his garb, thought of Arbaces, shuddered with horror, lifted his eyes to the broad brow of the Nazarene, intent, anxious, watchful—but for his benefits, for his salvation! He drew his cloak round him, so as wholly to conceal his robes, and said, 'Lead on, I follow thee.'
Olinthus pressed his hand joyfully, and then descending to the river side, hailed one of the boats that plyed there constantly; they entered it; an awning overhead, while it sheltered them from the sun, screened also their persons from observation: they rapidly skimmed the wave. From one of the boats that passed them floated a soft music, and its prow was decorated with flowers—it was gliding towards the sea.
'So,' said Olinthus, sadly, 'unconscious and mirthful in their delusions, sail the votaries of luxury into the great ocean of storm and shipwreck! we pass them, silent and unnoticed, to gain the land.'
Apaecides, lifting his eyes, caught through the aperture in the awning a glimpse of the face of one of the inmates of that gay bark—it was the face of Ione. The lovers were embarked on the excursion at which we have been made present. The priest sighed, and once more sunk back upon his seat. They reached the shore where, in the suburbs, an alley of small and mean houses stretched towards the bank; they dismissed the boat, landed, and Olinthus, preceding the priest, threaded the labyrinth of lanes, and arrived at last at the closed door of a habitation somewhat larger than its neighbors. He knocked thrice—the door was opened and closed again, as Apaecides followed his guide across the threshold.
They passed a deserted atrium, and gained an inner chamber of moderate size, which, when the door was closed, received its only light from a small window cut over the door itself. But, halting at the threshold of this chamber, and knocking at the door, Olinthus said, 'Peace be with you!' A voice from within returned, 'Peace with whom?' 'The Faithful!' answered Olinthus, and the door opened; twelve or fourteen persons were sitting in a semicircle, silent, and seemingly absorbed in thought, and opposite to a crucifix rudely carved in wood.
They lifted up their eyes when Olinthus entered, without speaking; the Nazarene himself, before he accosted them, knelt suddenly down, and by his moving lips, and his eyes fixed steadfastly on the crucifix, Apaecides saw that he prayed inly. This rite performed, Olinthus turned to the congregation—'Men and brethren,' said he, 'start not to behold amongst you a priest of Isis; he hath sojourned with the blind, but the Spirit hath fallen on him—he desires to see, to hear, and to understand.'
'Let him,' said one of the assembly; and Apaecides beheld in the speaker a man still younger than himself, of a countenance equally worn and pallid, of an eye which equally spoke of the restless and fiery operations of a working mind.
'Let him,' repeated a second voice, and he who thus spoke was in the prime of manhood; his bronzed skin and Asiatic features bespoke him a son of Syria—he had been a robber in his youth.
'Let him,' said a third voice; and the priest, again turning to regard the speaker, saw an old man with a long grey beard, whom he recognized as a slave to the wealthy Diomed.
'Let him,' repeated simultaneously the rest—men who, with two exceptions, were evidently of the inferior ranks. In these exceptions, Apaecides noted an officer of the guard, and an Alexandrian merchant.
'We do not,' recommenced Olinthus—'we do not bind you to secrecy; we impose on you no oaths (as some of our weaker brethren would do) not to betray us. It is true, indeed, that there is no absolute law against us; but the multitude, more savage than their rulers, thirst for our lives. So, my friends, when Pilate would have hesitated, it was the people who shouted "Christ to the cross!" But we bind you not to our safety—no! Betray us to the crowd—impeach, calumniate, malign us if you will—we are above death, we should walk cheerfully to the den of the lion, or the rack of the torturer—we can trample down the darkness of the grave, and what is death to a criminal is eternity to the Christian.'
A low and applauding murmur ran through the assembly.
'Thou comest amongst us as an examiner, mayest thou remain a convert! Our religion? you behold it! Yon cross our sole image, yon scroll the mysteries of our Caere and Eleusis! Our morality? it is in our lives!—sinners we all have been; who now can accuse us of a crime? we have baptized ourselves from the past. Think not that this is of us, it is of God. Approach, Medon,' beckoning to the old slave who had spoken third for the admission of Apaecides, 'thou art the sole man amongst us who is not free. But in heaven, the last shall be first: so with us. Unfold your scroll, read and explain.'
Useless would it be for us to accompany the lecture of Medon, or the comments of the congregation. Familiar now are those doctrines, then strange and new. Eighteen centuries have left us little to expound upon the lore of Scripture or the life of Christ. To us, too, there would seem little congenial in the doubts that occurred to a heathen priest, and little learned in the