The Thread of Gold by Arthur Christopher Benson (best free e reader .txt) 📕

always a test of the highest kind of beauty, that I had never known before how perfect it was. It was the 48th chapter of Genesis, the blessing of Ephraim and Manasses. Jacob, feeble and spent, is lying in the quiet, tranquil passiveness of old age, with bygone things passing like dreams before the inner eye of the spirit--in that mood, I think, when one hardly knows where the imagined begins or the real ends. He is told that his son Joseph is coming, and he strengthens himself for an effort. Joseph enters, and, in a strain of high solemnity, Jacob speaks of the promise made long before on the stone-strewn hills of Bethel, and its fulfilment; but even so he seems to wander in his thought, the recollection of his Rachel comes over him, and he cannot forbear to speak of her: "And as for me, when I came from Padan, Rachel died by me in the land of Canaan, in the way, and when yet there was but a little way to come unto Ephrath; and I buried her there in the way of Ephrath; the same is Bethlehem."

Could there be anything more human, more tender than that? The memory of the sad day of loss and mourning, and then the gentle, aged precision about names and places, the details that add nothing, and yet are so natural, so sweet an echo of the old tale, the symbols of the story, that stand for so much and mean so little,--"the same is Bethlehem." Who has not heard an old man thus tracing out the particulars of some remote recollected incident, dwelling for the hundredth time on the unimportant detail, the side-issue, so needlessly anxious to avoid confusion, so bent on useless accuracy.

Then, as he wanders thus, he becomes aware of the two boys, standing in wonder and awe beside him; and even so he cannot at once piece together the facts, but asks, with a sudden curiosity, "Who are these?" Then it is explained very gently by the dear son whom he had lost, and who stands for a parable of tranquil wisdom and loyal love. The old man kisses and embraces the boys, and with a full heart says, "I had not thought to see thy face; and lo, God hath showed me also thy seed." And at this Joseph can bear it no more, puts the boys forward, who seem to be clinging shyly to him, and bows himself down with his face to the earth, in a passion of grief and awe.

And then the old man will not bless them as intended, but gives the richer blessing to the younger; with those words which haunt the memory and sink into the heart: "The angel which redeemed me from all evil, bless the lads." And Joseph is moved by what he thinks to be a mistake, and would correct it, so as to give the larger blessing to his firstborn. But Jacob refuses. "I know it, my son, I know it ... he also shall be great, but truly his younger brother shall be greater than he."

And so he adds a further blessing; and even then, at that deep moment, the old man cannot refrain from one flash of pride in his old prowess, and speaks, in his closing words, of the inheritance he won from the Amorite with his sword and bow; and this is all the more human because there is no trace in the records of his ever having done anything of the kind. He seems to have been always a man of peace. And so the sweet story remains human to the very end. I care very little what the critics may have to say on the matter. They may call it legendary if they will, they may say that it is the work of an Ephraimite scribe, bent on consecrating the Ephraimite supremacy by the aid of tradition. But the incident appears to me to be of a reality, a force, a tenderness, that is above historical criticism. Whatever else may be true, there is a breathing reality in the picture of the old weak patriarch making his last conscious effort; Joseph, that wise and prudent servant, whose activities have never clouded his clear natural affections; the boys, the mute and awed actors in the scene, not made to utter any precocious phrases, and yet centring the tenderness of hope and joy upon themselves. If it is art, it is the perfection of art, which touches the very heart-strings into a passion of sweetness and wonder.

Compare this ancient story with other achievements of the human mind and soul: with Homer, with Virgil, with Shakespeare. I think they pale beside it, because with no sense of effort or construction, with all the homely air of a simple record, the perfectly natural, the perfectly pathetic, the perfectly beautiful, is here achieved. There is no painting of effects, no dwelling on accessories, no consciousness of beauty; and yet the heart is fed, the imagination touched, the spirit satisfied. For here one has set foot in the very shrine of truth and beauty, and the wise hand that wrote it has just opened the door of the heart, and stands back, claiming no reward, desiring no praise.


XXX


By the Sea of Galilee

I have often thought that the last chapter of St John's Gospel is one of the most bewildering and enchanting pieces of literature I know. I suppose Robert Browning must have thought so, because he makes the reading of it, in that odd rich poem, Bishop Blougram's Apology, the sign, together with testing a plough, of a man's conversion, from the unreal life of talk and words, to the realities of life; though I have never divined why he used this particular chapter as a symbol; and indeed I hope no one will ever make it clear to me, though I daresay the connection is plain enough.

It is bewildering, because it is a postscript, added, with a singular artlessness, after the Gospel has come to a full close. Perhaps St John did not even write it, though the pretty childlike conclusion about the world itself not being able to contain the books that might be written about Christ has always seemed to me to be in his spirit, the words of a very simple-minded and aged man. It is enchanting, because it contains two of the most beautiful episodes in the whole of the Gospel History, the charge to St Peter to feed the lambs and sheep of the fold, where one of the most delicate nuances of language is lost in the English translation, and the appearance of Jesus beside the sea of Galilee. I must not here discuss the story of the charge to St Peter, though I once heard it read, with exquisite pathos, when an archbishop of Canterbury was being enthroned with all the pomp and circumstance of ecclesiastical ceremony, in such a way that it brought out, by a flash of revelation, the true spirit of the scene we were attending; we were simple Christians, it seemed, assembled only to set a shepherd over a fold, that he might lead a flock in green pastures and by waters of comfort.

But a man must not tell two tales at once, or he loses the savour of both. Let us take the other story.

The dreadful incidents of the Passion are over; the shame, the horror, the humiliation, the disappointment. The hearts of the Apostles must have been sore indeed at the thought that they had deserted their friend and Master. Then followed the mysterious incidents of the Resurrection, about which I will only say that it is plain from the documents, if they are accepted as a record at all, from the astonishing change which seems to have passed over the Apostles, converting their timid faithfulness into a tranquil boldness, that they, at all events, believed that some incredibly momentous thing had happened, and that their Master was among them again, returning through the gates of Death.

They go back, like men wearied of inaction, tired of agitated thought, to their homely trade. All night the boat sways in the quiet tide, but they catch nothing. Then, as the morning begins to come in about the promontories and shores of the lake, they see the figure of one moving on the bank, who hails them with a familiar heartiness, as a man might do who had to provide for unexpected guests, and had nothing to give them to eat. I fancy, I know not whether rightly, that they see in him a purchaser, and answer sullenly that they have nothing to sell. Then follows a direction, which they obey, to cast the net on the right side of the boat. Perhaps they thought the stranger--for it is clear that as yet they had no suspicion of his identity--had seen some sign of a moving shoal which had escaped them. They secure a great haul of fish. Then John has an inkling of the truth; and I know no words which thrill me more strangely than the simple expression that bursts from his lips: It is the Lord! With characteristic impetuosity Peter leaps into the water, and wades or swims ashore.

And then comes another of the surprising touches of the story. As a mother might tenderly provide a meal for her husband and sons who have been out all night, they find that their visitant has made and lit a little fire, and is broiling fish, how obtained one knows not; then the haul is dragged ashore, the big shoal leaping in the net; and then follows the simple invitation and the distribution of the food. It seems as though that memorable meal, by the shore of the lake, with the fresh brightness of the morning breaking all about them, must have been partaken of in silence; one can almost hear the soft crackling of the fire, and the waves breaking on the shingle. They dared not ask him who he was: they knew; and yet, considering that they had only parted from him a few days before, the narrative implies that some mysterious change must have passed over him. Perhaps they were wondering, as we may wonder, how he was spending those days. He was seen only in sudden and unexpected glimpses; where was he living, what was he doing through those long nights and days in which they saw him not? I can only say that for me a deep mystery broods over the record. The glimpses of him, and even more his absences, seem to me to transcend the powers of human invention. That these men lived, that they believed they saw the Lord, seems to me the only possible explanation, though I admit to the full the baffling mystery of it all.

And then the scene closes with absolute suddenness; there is no attempt to describe, to amplify, to analyse. There follows the charge to Peter, the strange prophecy of his death, and the still stranger repression of curiosity as to what should be the fate of St John.

But the whole incident, coming to us as it does out of the hidden ancient world, defying investigation, provoking the deepest wonder, remains as faint and sweet as the incense of the morning, as the cool breeze that played about the weary brows of the sleepless fishermen, and stirred the long ripple of the clear lake.


XXXI


The Apocalypse

I think