Get the most recent info and news about UClean on HackerNoon, where 10k+ technologists publish stories for 4M+ monthly readers.

At UClean, we are building India's first organized chain of laundromats (laundry stores) focused on fostering the DIY (Do It Yourself) culture. With technology at the heart of the brand, UClean also enables the time crunched customer to avail pick-n-drop service from the comforts of his home or office. UClean is committed to work with other entrepreneurs and investors and co-build the UClean brand with them through the franchise route. The entrepreneurs are trained, equipped and handheld in building and operating their own UClean franchise store. With some of the most credible partners on-board for a venture of this nature, UClean is striving to not just be a brand but an overall segment creator

UClean

uclean

Laundry and dry-cleaning chain UClean has unveiled its South India expansion plan by establishing over 500 outlets across the region by 2025. Currently, the laundry chain has a network of 50 outlets spread across South India, including major cities such as ...

UClean Announces Plans To Expand Presence In Southern India

In January 2017, their vision materialized as they launched UClean, a laundromat service that aimed to redefine cleanliness and convenience. Arunabh and Gunjan embarked on this journey with ...

Husband Quits Rs 84 Lakh Job, Wife Joins the Journey: The Road to a Rs 100 Crore Company

Myntra is expecting 8 million customers to shop during its upcoming festive season sale, the e-commerce firm said in a statement on Thursday. The company's CEO Nandita Sinha said the company's Big Fashion Festival (BFF) is likely to start in the first week ...

Myntra Expects 8 Million Shoppers During Big Fashion Festival sale

In 2021, hosted the first-ever awards!! HackerNoon Startup of the Year The goal of this campaign was to give recognition to the hardworking startups who pulled through the pandemic -- growing and thriving (despite all of the challenges). More than 44,000 startups were nominated all across the globe! They were selected from over 4,553 cities, with a total number of * cough * “4 billion” votes. Insane, right? To see who is a winner in each respective city, visit and pick a city. The name at the top of the list is the winner. (Compromised awards are under review. Cities with tie votes will be updated to have two winners!) startups.hackernoon.com The will announce the winners per region in their respective cities. Startups Winners Announcement series Here are the winners in the : Asia region Top Startup Cities in East Asia Seoul The Startup of the Year in is with 377 votes! Seoul dable Central is the Startup of the Year! It came out ahead with 121 votes. UpNow Central Sheung Wan came out as the Startup of the Year in with 154 votes. Votee Sheung Wan Tokyo The Startup of the Year in is with 41 votes! Tokyo ACES Wan Chai The Startup of the Year in is with 54 votes! Wan Chai Zetl Osaka, Japan In , is the winner! Osaka Nanophoton Taiwan came out as the Startup of the Year in ! Tico Taiwan Dongcheng, China In , is declared the Startup of the Year! Dongcheng Waiju Taipei came out as the Startup of the Year in ! Tico Taipei Akasaka In , is the winner! Akasaka WAKUWAKU Chuo In , is declared the Startup of the Year! Chuo GO-NET Ginza came out as the Startup of the Year in ! Netyear Ginza Kanazawa In , is the winner! Kanazawa Granzella Minami-aoyama In , is declared the Startup of the Year! Minami-aoyama Tokyo6 Entertainment Shibuya came out as the Startup of the Year in ! Hupro Japan Shibuya Toranomon In , is the winner! Toranomon Small Worlds Toshima In , is declared the Startup of the Year! Toshima Altplus Guangzhou, China came out as the Startup of the Year in ! Leyaoyao Guangzhou Hong Kong, Hong Kong In , is declared the Startup of the Year! Hong Kong Episode Six Kunming In , is the winner! Kunming Green A Sapporo In , is declared the Startup of the Year! Sapporo Polar Star Space Shirokanedai came out as the Startup of the Year in ! Nupp1 Shirokanedai Wuhan In , is the winner! Wuhan CSICEE Baoan, China In , is declared the Startup of the Year! Baoan Jumper Baoshan, China In , is declared the Startup of the Year! Baoshan Renren Games Chengdu, China came out as the Startup of the Year in ! Ju You Xi Chengdu Fujisawa, Japan In , is the winner! Fujisawa Scohia Pharma Fukuoka, Japan In , is declared the Startup of the Year! Fukuoka Kyulux Haidian, China came out as the Startup of the Year in ! 51vv Haidian Hongkou, China In , is the winner! Hongkou Kidstone Jiading, China In , is declared the Startup of the Year! Jiading IMRobotic Kawasaki, Japan came out as the Startup of the Year in ! QD Laser, Inc. Kawasaki Kyoto, Japan In , is declared the Startup of the Year! Kyoto Hacarus Minato, Japan In , is the winner! Minato Visionary Fun Nagoya, Japan came out as the Startup of the Year in ! Prodrone Nagoya Ningbo, China The winner in is . Ningbo OlymTech Corporation Aomori In , is declared the Startup of the Year! Aomori Forte Japan Bandai-cho In , is the winner. Bandai-cho Delta-Fly Pharm Changchun In , the Startup of the Year is . Changchun Kaidi Animation Fuchu In , is declared the Startup of the Year! Fuchu TMS Fukuoka-shi The winner in is . Fukuoka-shi SkyDisc Fukushima In , the Startup of the Year is . Fukushima Matsuri Technologies Gotanda In , is the winner. Gotanda Basset Hachioji In , is declared the Startup of the Year! Hachioji Adriakaim Harbin The winner in is J . Harbin oining Technology Iwaki In , is the winner. Iwaki Tao Engineering Izumo In , the Startup of the Year is . Izumo PuREC Kagoshima In , is declared the Startup of the Year! Kagoshima Farmers Support Kamakura In , the Startup of the Year is . Kamakura KAYAC Kami-meguro The winner in is . Kami-meguro Buzzreach Kanagawa In , is the winner. Kanagawa LoiLo Kashiwa In , the Startup of the Year is . Kashiwa Intelligent Surfaces Kita In , is declared the Startup of the Year! Kita Ax Robotix Kobe The winner in is . Kobe Coconomi Koriyama In , the Startup of the Year is . Koriyama Tocoton Kumamoto In , is the winner. Kumamoto Bloom Technology Kunitachi In , is declared the Startup of the Year! Kunitachi Trys Liaocheng The winner in is . Liaocheng Jinzheng Animation Minami In , is declared the Startup of the Year! Minami ATLAB Miyazaki In , is the winner. Miyazaki Caster Nagano In , is declared the Startup of the Year! Nagano Precision Forestry Nagaoka The winner in is . Nagaoka Plant Form Nihombashi-hamacho In , the Startup of the Year is . Nihombashi-hamacho Shizen Energy Niigata In , is declared the Startup of the Year! Niigata UniBio Japan Nishi-shinagawa In , is the winner. Nishi-shinagawa Play Heart Okayama In , is the winner! Okayama Arch Farm Okinawa In , is declared the Startup of the Year! Okinawa BlogNinja Otemachi In , the Startup of the Year is . Otemachi beBit, Inc Qingdao Shi In , is the winner! Qingdao Shi Manyoubang Quanzhou In , is declared the Startup of the Year! Quanzhou KungFu Animation Group Roppongi The winner in is . Roppongi Holo-X Saitama In , the Startup of the Year is . Saitama GameTector Sendai In , is the winner! Sendai Sendai Smart Machines Setagaya In , is declared the Startup of the Year! Setagaya Skyestate Shenzhen In , the Startup of the Year is . Shenzhen Aiator Shinjuku In , is declared the Startup of the Year! Shinjuku Scalar Shizuoka In , is the winner! Shizuoka PiPhotonics Sumida The winner in is . Sumida Holotch Tachikawa In , the Startup of the Year is . Tachikawa PlusOne Takamatsu In , is declared the Startup of the Year! Takamatsu Ken Robotec Tokushima In , is the winner! Tokushima DennoKotsu Toyonaka In , the Startup of the Year is . Toyonaka FISH BIOTECH Tsukuba In , is declared the Startup of the Year! Tsukuba WARPSPACE Wakayama In , the Startup of the Year is . Wakayama 4D Sensor Xiangzhou In , is the winner! Xiangzhou ALLiN Edutech Group Xianyang The winner in is . Xianyang TONLY Xiaoshan In , is declared the Startup of the Year! Xiaoshan GONGHUI Yamaguchi In , the Startup of the Year is . Yamaguchi Archis Yangpu The winner in is . Yangpu Tmxmall Yau Tsim Mong In , is the winner! Yau Tsim Mong Airnugget Yeoksamdong In , the Startup of the Year is . Yeoksamdong WizSchool Yichang In , is declared the Startup of the Year! Yichang Hubei Kento Electronic Yokohama In , is the winner! Yokohama Next Innovation Yubei In , the Startup of the Year is . Yubei Ophiux Network Yueqing The winner in is . Yueqing Yueqing Easythink Media Zhuhai In , is the winner! Zhuhai Aijuba Hongo In , the Startup of the Year is . Hongo Smile Robotics, Inc Admiralty In , is declared the Startup of the Year! Admiralty BUNCH Southern In , the Startup of the Year is . Southern Retykle Yongdungpo In , is the winner! Yongdungpo Push News Taichung In , is declared the Startup of the Year! Taichung Wondercise Cyberport, Hong Kong In , the Startup of the Year is . Cyberport Animoca Brands Hefei, China In , is the winner! Hefei Tsinglink New Territories, Hong Kong The winner in is . New Territories, Hong Kong Zeek Dezhou In , the Startup of the Year is . Dezhou Dezhou Baji Kitakyushu In , is declared the Startup of the Year! Kitakyushu Reif Seongnam In , is the winner! Seongnam EOFlow Yanshi In , the Startup of the Year is . Yanshi CASI Vision Top Startup Cities in South Asia Hyderabad, India The Startup of the Year in is with 962 votes Hyderabad Quixy Lahore, Pakistan is the Startup of the Year! It came out ahead with 186 votes. SmartWindows Lahore Bangalore, India When it comes to , is the Startup of the Year with 210 votes! Bangalore vBridge Hub Pune, India couldn’t be beaten for Startup of the Year in , it won with 129 votes! InfraCloud Pune Jaipur, India The Startup of the Year in is with 166 votes Jaipur Emizen Tech Lucknow, India is the Startup of the Year! It came out ahead with 279 votes. Keeros Superfoods Lucknow Noida, India came out as the Startup of the Year in with 156 votes! Bagisto Noida Mumbai, India When it comes to , is the Startup of the Year with 96 votes! Mumbai Sequretek Sylhet couldn’t be beaten for Startup of the Year in , it won with 122 votes! DataXpie Sylhet Mylapore, India In , is the winner! Mylapore Yalimart Goa, India In , the Startup of the Year is Goa Filter Coffee Delhi, India In , is declared the Startup of the Year! Delhi EkAnek Networks Karachi, Pakistan The winner in is Karachi Bykea Ahmedabad, India In , is the winner Ahmedabad MageComp Dhaka, Bangladesh The winner in is Dhaka SOLshare Islamabad, Pakistan In Islamabad, is declared the Startup of the Year! TAG Gurgaon, India In , the Startup of the Year is Gurgaon ixigo Bengaluru, India In , is the winner! Bengaluru Prakshep Private Limited Haryana, India couldn’t be beaten for Startup of the Year in ! Footprints Childcare Haryana Kolkata, India In , is the winner! Kolkata Wow! Momo New Delhi, India In , is declared the Startup of the Year! New Delhi Rusk Media Indore, India The winner in is Indore Chattar Patar Kormangala In , is the winner Kormangala Sanctum Technologies Ghaziabad came out as the Startup of the Year in Craftfurnish.com Ghaziabad! Mohali In , the Startup of the Year is Mohali DataKund Mysore The Startup of the Year in is Mysore Excelsoft Karnal came out as the Startup of the Year in ! Dunar Karnal Kolhapur In , is the winner! Kolhapur Zanvar Group Patiya In , the Startup of the Year is Patiya Kloud Project Kathmandu In , is declared the Startup of the Year! Kathmandu Vairav Technology Bangalore City, India In is the winner! Bangalore City, PagarBook Ernakulam The winner in is Ernakulam Epixel Solutions Colombo, Sri Lanka couldn’t be beaten for Startup in the Year in MAs Foods Colombo Andheri, India When it comes to , is the Startup of the Year! Andheri DoorMint Kanpur, India came out as the Startup of the Year in ! ServiceWalaa Kanpur Faisalabad In , is the winner! Faisalabad DigiKhata Nasik The Startup of the Year in is Nasik Sahyadri Farms Patna came out as the Startup of the Year in ! Asvin Tech Patna Chennai, India In , is the winner! Chennai Agnikul Cosmos Faridabad, India In , is declared the Startup of the Year! Faridabad UClean Panjim, India The winner in is Panjim TempoGO Ranchi, India In , is the winner Ranchi Osam Dairy Surat, India In , is declared the Startup of the Year! Surat Wishbook Thane, India In , is the winner! Thane Delight Foods Trivandrum, India came out as the Startup of the Year in ! GenRobotic Trivandrum Vijayawada, India In , the Startup of the Year is Vijayawada Eruvaka Technologies Visakhapatnam, India In , Ltd is declared the Startup of the Year! Visakhapatnam Greenline Labs Pvt Ahmadabad In , is the winner! Ahmadabad KiwiQA Services Bandra came out as the Startup of the Year in ! Car Club Bandra Bombay In , is the winner! Bombay Locobuddy Mobile Technology (Sportobuddy) Cochin In , the Startup of the Year is Cochin Tuttifrutti Interactive Gandhinagar In , is declared the Startup of the Year! Gandhinagar Kroop AI Guwahati In , the Startup of the Year is Guwahati GNRC Hospitals Jamshedpur In , is declared the Startup of the Year! Jamshedpur Intelliber Kabul The winner in is Kabul Miracle Shop (Vocinno Technology) Karur In , is the winner Karur Karur Vysya Bank Kochi The winner in is Kochi BestDoc Kozhikode In , is declared the Startup of the Year! Kozhikode OfficeKit HR Ludhiana In , the Startup of the Year is Ludhiana Trendy Beat Network Madhapur In , is the winner! Madhapur Head Digital Works Mangalore When it comes to , is the Startup of the Year Mangalore Hangyo Nagpur came out as the Startup of the Year in ! UPrudence Agro Nagpur Rawalpindi The Startup of the Year in is Rawalpindi Pro Options Marketing Rishikesh came out as the Startup of the Year in ! Descatuk Rishikesh Secunderabad couldn’t be beaten for Startup of the Year in Prakriti Biosystems Engineering Secunderabad Tirupur In , is the winner! Tirupur Tubeknit Fashions Udupi The winner in is Udupi Krishitantra Top Startup Cities in Southeast Asia Singapore, Singapore The Startup of the Year in is with 6556 votes! Singapore Cake DeFi Hanoi, Vietnam is the Startup of the Year! It came out ahead with 683 votes. DeFi For You Hanoi Kuala Lumpur, Malaysia came out as the Startup of the Year in with 109 votes! Trambellir Kuala Lumpur Pasig, Philippines When it comes to , . is the Startup of the Year with 110 votes! Pasig Quickreach Inc Bangkok, Thailand couldn’t be beaten for Startup in the Year in , it won with 60 votes! Perception Codes Bangkok Johor Bahru In , the Startup of the Year is . Johor Bahru AGR1 Bandung, Indonesia In , is declared the Startup of the Year! Bandung Prosa Portugal The winner in is . Portugal SCEMAI Tangerang, Indonesia In , is the winner Tangerang Yummy Corp Jakarta, Indonesia In , is the winner! Jakarta Tokocrypto Dki Jakarta, Indonesia In , is declared the Startup of the Year! Dki Jakarta Limakilo Bangkok Metropolis In , is the winner! Bangkok Meticuly Medan The winner in is ! Medan DIKA Manila, Philippines In , is declared the Startup of the Year! Manila PawnHero Phnom Penh, Cambodia In , the Startup of the Year is Phnom Penh vKirirom Bali In , is the winner! Bali Radius App Penang When it comes to , is the Startup of the Year Penang EasyParcel Surabaya came out as the Startup of the Year in ! Super Surabaya Setiabudi, Indonesia The Startup of the Year in is Setiabudi Chilibeli Cebu City came out as the Startup of the Year in MiCab Cebu City! Jawa couldn’t be beaten for Startup in the Year in DAUR Jawa Ho Chi Minh City, Vietnam In , is the winner! Ho Chi Minh City Pharmacity Selangor, Malaysia is the Startup of the Year! BabyDash Selangor Jakarta Pusat, Indonesia In , is the winner! Jakarta Pusat StickEarn Semarang When it comes to , is the Startup of the Year! Semarang Food Bear Petaling Jaya, Malaysia The winner in is . Petaling Jaya Deemples Kebayoran Baru, Indonesia couldn’t be beaten for Startup in the Year in ! Yogrt Kebayoran Baru Kuningan The winner in is . Kuningan Prinzio Bukit Merah came out as the Startup of the Year in ! DC Alliance Bukit Merah Huai Khwang In , the Startup of the Year is . Huai Khwang AppMan Co.,Ltd Kuta In , is declared the Startup of the Year! Kuta Gringgo Mandaluyong came out ahead as the Startup of the Year! Work Inspire Mandaluyong Midview City In , is the winner! Midview City BioMers Phuket The Startup of the Year in is ! Phuket Sapahn Yangon, Myanmar The winner in is . Yangon Wave Money Denpasar When it comes to , is the Startup of the Year! Denpasar Revasi Nakhon Ratchasima, Thailand The winner in is . Nakhon Ratchasima Siam Lottery co., Ltd Taguig, Philippines In , is the winner! Taguig PayMongo Bogor came out as the Startup of the Year in ! TIRANYX Bogor Senai, Malaysia won as the Startup of the Year. Nutrition Technologies Senai Bekasi Kota couldn’t be beaten for Startup in the Year in ! 8villages Bekasi Kota Top Startup Cities in Middle East Tel Aviv, Israel The Startup of the Year in is with 1,065 votes! Tel Aviv hyro Beirut, Lebanon is the Startup of the Year! It came out ahead with 1,276 votes. Hovi Digital Lab Beirut Riyadh, Saudi Arabia With 350 votes, came out as the Startup of the Year in ! Flicron Riyadh Tel Aviv-yafo, Israel When it comes to , is the Startup of the Year with 167 votes! Tel Aviv-yafo Cymbio Haifa, Israel couldn’t be beaten for Startup in the Year in , it won with 183 votes! Pico Haifa Amman, Jordan In , with 141 votes, is the winner! Amman Edexy Dubai, United Arab Emirates In , the Startup of the Year is with 74 votes. Dubai Ziina Doha, Qatar In , is declared the Startup of the Year! Doha SkipCash Tehran, Iran The winner in is . BeyondBoard AR Tehran Jerusalem, Israel In , is the winner! Jerusalem SolidBlock Rishon Le Zion The Startup of the Year in is ! Rishon Le Zion Passparto Ness Ziona, Israel is the Startup of the Year! Soapy Ness Ziona Kuwait, Kuwait came out as the Startup of the Year in ! Brapper Shop Kuwait Manama, Bahrain couldn’t be beaten for Startup in the Year in ! Doctori Manama Lod, Israel is the winner in ! Phinergy Lod Agudat Israel, Israel When it comes to is the Startup of the Year with [vote ] votes! Agudat Israel, Aqaurius Engines Beersheba, Israel In , the Startup of the Year is . Beersheba Visual Estate Ltd Giv'atayim, Israel In , is declared the Startup of the Year! Giv'atayim WSC Sports Modi'in, Israel The winner in is . Modi'in Loginno Nazareth, Israel In , is the winner! Nazareth AR Guide In Medical Ramat Gan, Israel The Startup of the Year in is . Ramat Gan Datos Health Baghdad When it comes to , is the Startup of the Year! Baghdad Mishwar Khobar In , the Startup of the Year is . Khobar Garage Misgav couldn’t be beaten for Startup in the Year in ! Eden Shield Misgav Sharjah came out as the Startup of the Year in ! Bookends Sharjah Affula In , the Startup of the Year is . Affula eMotion Technologies Bene Beraq, Israel In , is the winner Bene Beraq Reflectiz Caesarea, Israel In , the Startup of the Year is . Caesarea CardiacSense Dubayy In , is declared the Startup of the Year! Dubayy North Ladder Muscat couldn’t be beaten for Startup in the Year in ! iLab Marine Muscat Tirat Carmel In , the Startup of the Year is . Tirat Carmel PassCall Advanced Technologies Hod Hasharon, Israel The winner in is . Hod Hasharon Idomoo Holon, Israel came out ahead as the Startup of the Year! OptimalPlus Holon Jeddah, Saudi Arabia When it comes to , is the Startup of the Year! Jeddah Arabian Combustion Technologies Ramat Hasharon, Israel is the Startup of the Year! Lumen Ramat Hasharon Al Khobar came out as the Startup of the Year in ! Swyft Al Khobar Bet Shemesh In , is the winner! Bet Shemesh Degania Medical Binyamina When it comes to , is the Startup of the Year! Binyamina OncoHost Makkah In , the Startup of the Year is Makkah Scimagine Or Akiva Last but not least, couldn’t be beaten for Startup in the Year in the city of ! WMT Or Akiva More Information: If you’re a winner, please answer ! If you’re a reader, participant, just a curious individual, consider answering one of our interviews . this interview here Read the FAQs about or . Startups here here To see all of the winners you may visit , pick any city and view the name that appears at the top. this site If you’re interested in partnering with us, we invite you to look through some of these or reach out to our business department. unique sponsorship options Perhaps creating your very own tickles your fancy or maybe you have a whole new idea for how we can partner! writing contest Thank you to all of our sponsors! We truly appreciate your contribution to the tech world and thus the future! The Startups Awards are sponsored by: , , , , , , , , , , Blockster Brex FreeCodeCamp LaunchDarkly Coil Udacity Udemy Vercel Asia Pacific Transgender Network Bybit Everscale Network The post was written by Kushal Tamrakar and Valerie Ejegi, edited by Hang Ngo. If you have any questions or concerns or would like to report a discrepancy please email ellen@hackernoon.com.

Meet the Winners of Startups in Asia

Concerning the casting out of unclean Spirits; and of the nature of the Redemption of Israel;

Table of Contents A Deep Dive into Voice Cloning with SoftVC VITS and Bert-VITS2 Prepare Dataset Extract from a Song UVR Workflows Preparation for vocal recording Cheapskate’s Audio Equipment Audacity workflows audio-slicer Cleaning dataset Match loudness so-vits-svc Set up environment Initialization Download pre-trained models Dataset Preparation Edit Configs Training Inference Audio Editing so-vits-svc-fork Installation Preparation Training Inference DDSP-SVC Preparation Training Inference Bert-vits2-V2.3 Initialization Preparation Transcription Training and Inference vits-simple-api Tweaks Share models In the , I tried a little bit of and found it interesting. So, I decided to train a usable model with my own voice. previous post TTS Generation WebUI This voice cloning project explores both SVC for Voice Changing and for Text-to-Speech. There is no one tool that does all jobs. VITS I have tested several tools for this project. Many of the good guides, like , , and , are in Chinese. So, I thought it would be useful to post my notes in English. this this this Although has been archived for a few months, probably due to oppression, it is still the tool for the best result. so-vits-svc Other related tools such as , , , and provide either faster/liter optimization, more features, or better interfaces. so-vits-svc-fork so-vits-svc-5.0 DDSP-SVC RVC But with enough time and resources, none of these alternatives can compete with the superior result generated by the original so-vits-svc. For TTS, a new tool called works fantastically and has already matured with its final release last month. It has some very different use cases, for example, audio content creation. Bert-VITS2 Prepare Dataset The audio files of the dataset should be in WAV format, 44100 Hz, 16bit, mono, 1-2 hours ideally. Extract From a Song is the easiest tool for this job. There is a that explains everything in detail. Ultimate Vocal Remover thread UVR Workflows Remove and extract Instrumental Model: VR - UVR(4_HP-Vocal-UVR) Settings: 512 - 10 - GPU Output and unclean vocal Instrumental Remove and extract background vocals. Model: VR - UVR(5_HP-Karaoke-UVR) Settings: 512 - 10 - GPU Output and unclean main vocal background vocal Remove reverb and noise. Model: VR - UVR-DeEcho-DeReverb & UVR-DeNoise Settings: 512 - 10 - GPU - No Other Only Output clean main vocal (Optional) Using RipX (non-free) to perform a manual fine-cleaning. Preparation for Vocal Recording It’s better to record in a treated room with a condenser microphone, otherwise, use a directional or dynamic microphone to reduce noise. Cheapskate’s Audio Equipment The very first time I got into music was during high school, with the blue Sennheiser MX500 and Koss Porta Pro. I still remember the first time I was recording a song that was on a Sony VAIO with Cool Edit Pro. Nowadays, I still resist spending a lot of money on audio hardware as an amateur because it is literally a money-sucking black hole. Nonetheless, I really appreciate the reliability of those cheap production equipment. The core part of my setup is a Behringer UCA202, and it’s perfect for my use cases. I bought it for $10 during a price drop. It is a so-called “Audio Interface” but basically just a sound card with multiple ports. I used RCA to 3.5mm TRS cables for my headphones, a semi-open K240s for regular output, and a closed-back HD669/MDR7506 for monitor output. All three mentioned headphones are under $100 for the normal price. And there are clones from Samson, Tascam, Knox Gear, and more out there for less than $50. For the input device, I’m using a dynamic microphone for the sake of my environmental noises. It is an SM58 copy (Pyle) + a Tascam DR-05 recorder (as an amplifier). Other clones such as SL84c or wm58 would do it too. I use an XLR to 3.5mm TRS cable to connect the microphone to the MIC/External-input of the recorder, and then use an AUX cable to connect between the line-out of the recorder and the input of the UCA202. It’s not recommended to buy an “audio interface” and a dedicated amplifier to replicate my setup. A $10 c-media USB sound card should be good enough. The Syba model that I owned is capable of “pre-amping” dynamic microphones directly and even some lower-end phantom-powered microphones. The setup can go extremely cheap ($40~60), but with UCA202 and DR-05, the sound is much cleaner. And I really like the physical controls, versatility, and portability of my old good digital recorder. Audacity Workflows Although when I was getting paid as a designer, I was pretty happy with Audition. But for personal use on a fun project, Audacity is the way to avoid the chaotic evil of Adobe. Noise Reduction Dereverb Truncate Silence Normalize audio-slicer Use or to slice the audio file into small pieces for later use. audio-slicer audio-slicer (gui) The default setting works great. Cleaning Dataset Remove those very short ones and re-slice those that are still over 10 seconds. In case of a large dataset, remove all that are less than 4 sec. In the case of a small dataset, remove those only under 2 sec. If necessary, perform a manual inspection for every single file. Match Loudness Use Audacity again with ; 0db should do it. Loudness Normalization so-vits-svc Set Up the Environment Virtual environment is essential to run multiple Python tools inside one system. I used to use VMs and Docker, but now, I found that is way quicker and handier than the others. anaconda Create a new environment for so-vits-svc, and activate it. conda create -n so-vits-svc python=3.8
conda activate so-vits-svc Then, install requirements. git clone https://github.com/svc-develop-team/so-vits-svc
cd so-vits-svc

pip3 install torch torchvision torchaudio --index-url https://download.pytorch.org/whl/cu118

#for linux
pip install -r requirements.txt

#for windows
pip install -r requirements_win.txt
pip install --upgrade fastapi==0.84.0
pip install --upgrade gradio==3.41.2
pip install --upgrade pydantic==1.10.12
pip install fastapi uvicorn Initialization Download pre-trained models pre-train wget https://huggingface.co/WitchHuntTV/checkpoint_best_legacy_500.pt/resolve/main/checkpoint_best_legacy_500.pt wget https://huggingface.co/lj1995/VoiceConversionWebUI/resolve/main/rmvpe.pt logs/44k wget https://huggingface.co/datasets/ms903/sovits4.0-768vec-layer12/resolve/main/sovits_768l12_pre_large_320k/clean_D_320000.pth wget https://huggingface.co/datasets/ms903/sovits4.0-768vec-layer12/resolve/main/sovits_768l12_pre_large_320k/clean_G_320000.pth logs/44k/diffusion wget https://huggingface.co/datasets/ms903/Diff-SVC-refactor-pre-trained-model/resolve/main/fix_pitch_add_vctk_600k/model_0.pt (Alternative) wget https://huggingface.co/datasets/ms903/DDSP-SVC-4.0/resolve/main/pre-trained-model/model_0.pt (Alternative) wget https://huggingface.co/datasets/ms903/Diff-SVC-refactor-pre-trained-model/blob/main/hubertsoft_fix_pitch_add_vctk_500k/model_0.pt pre-train/nsf_hifigan wget -P pretrain/ https://github.com/openvpi/vocoders/releases/download/nsf-hifigan-v1/nsf_hifigan_20221211.zip unzip -od pretrain/nsf_hifigan pretrain/nsf_hifigan_20221211.zip Dataset Preparation Put all Prepared audio.wav files into dataset_raw/character cd so-vits-svc
python resample.py --skip_loudnorm
python preprocess_flist_config.py --speech_encoder vec768l12 --vol_aug
python preprocess_hubert_f0.py --use_diff Edit Configs The file is located at configs/config.json : the frequency of printing log : the frequency of saving checkpoints : total steps : numbers of saved checkpoints, 0 for unlimited. : fp32 In my case, : the smaller the faster (rougher), the larger the slower (better). log interval eval interval epochs keep ckpts half_type batch_size Recommended batch_size per VRAM: 4=6G；6=8G；10=12G；14=16G；20=24G Keep default for configs/diffusion.yaml Training python cluster/train_cluster.py --gpu
python train_index.py -c configs/config.json
python train.py -c configs/config.json -m 44k
python train_diff.py -c configs/diffusion.yaml On training steps: Use to train the main model; usually, 20k-30k would be usable, and 50k and up would be good enough. This can take a few days depending on the GPU speed. train.py Feel free to stop it by , and it will be continued training by re-run anytime. ctrl+c python train.py -c configs/config.json -m 44k Use to train the diffusion model; training steps is recommended at 1/3 of the main model. train_diff.py Be aware of over-training. Use to monitor the plots to see if it goes flat. tensorboard --logdir=./logs/44k Change the from 0.0001 to 0.00005 if necessary. learning rate When done, share/transport these files for inference. config/ config.json diffusion.yaml logs/44k feature_and_index.pkl kmeans_10000.pt model_0.pt G_xxxxx.pt Inference It’s time to try out the trained model. I’d prefer Webui for the convenience of tweaking the parameters. But before firing it up, edit the following lines in for LAN access: webUI.py os.system("start http://localhost:7860")
app.launch(server_name="0.0.0.0", server_port=7860) Run ; then access its from a web browser. python webUI.py ipaddress:7860 The webui has no English localization, but would be helpful. Immersive Translate Most parameters would work well with the default value. Refer to and to make changes. this this Upload these 5 files: and its main model.pt config.json and its diffusion model.pt diffusion.yaml Either cluster model for speaking or feature retrieval for singing. kmeans_10000.pt feature_and_index.pkl is for speaking only, not for singing. Recommend when using. F0 predictor RMVPE is useful when singing a feminine song using a model with a masculine voice, or vice versa. Pitch change is the way of controlling the tone. Use to get the clearest speech, and use to get the closest tone to the model. Clustering model/feature retrieval mixing ratio 0.1 0.9 should be set around , it enhances the result at steps. shallow diffusion steps 50 30-100 Audio Editing This procedure is optional. Just for the production of a better song. I won’t go into details about this since the audio editing software, or so-called DAW (digital audio workstation), that I’m using is non-free. I have no intention to advocate proprietary software even though the entire industry is paywalled and closed-source. Audacity supports multitrack, effects, and a lot more. It does load some advanced VST plugins as well. It’s not hard to find tutorials on mastering songs with Audacity. Typically, the mastering process should be mixing/balancing, EQ/compressing, reverb, and imaging. The more advanced the tool is, the easier the process will be. I’ll definitely spend more time on adopting Audacity for my mastering process in the future, and I recommend everyone do so. so-vits-svc-fork This is a so-vits-svc with real-time support, and the models are compatible. Easier to use but does not support the Diffusion model. For dedicated real-time voice changing, a is recommended. fork voice-changer Installation conda create -n so-vits-svc-fork python=3.10 pip
conda activate so-vits-svc-fork

git clone https://github.com/voicepaw/so-vits-svc-fork
cd so-vits-svc-fork

python -m pip install -U pip setuptools wheel
pip install -U torch torchaudio --index-url https://download.pytorch.org/whl/cu118
pip install -U so-vits-svc-fork
pip install click
sudo apt-get install libportaudio2 Preparation Put dataset .wav files into so-vits-svc-fork/dataset_raw svc pre-resample
svc pre-config Edit a in . This fork is a larger size than the original. batch_size configs/44k/config.json Training svc pre-hubert
svc train -t
svc train-cluster Inference Use GUI with . This requires a local desktop environment. svcg Or use CLI with for real time and for generating. svc vc svc infer -m "logs/44k/xxxxx.pth" -c "configs/config.json" raw/xxx.wav DDSP-SVC requires fewer hardware resources and runs faster than so-vits-svc. It supports both real-time and diffusion models (Diff-SVC). DDSP-SVC conda create -n DDSP-SVC python=3.8
conda activate DDSP-SVC

git clone https://github.com/yxlllc/DDSP-SVC
cd DDSP-SVC

pip3 install torch torchvision torchaudio --index-url https://download.pytorch.org/whl/cu118
pip install -r requirements.txt Refer to the for the two files: Initialization section pretrain/rmvpe/model.pt
pretrain/contentvec/checkpoint_best_legacy_500.pt Preparation python draw.py
python preprocess.py -c configs/combsub.yaml
python preprocess.py -c configs/diffusion-new.yaml Edit configs/ batch_size: 32  (16 for diffusion)
cache_all_data: false
cache_device: 'cuda'
cache_fp16: false Training conda activate DDSP-SVC
python train.py -c configs/combsub.yaml
python train_diff.py -c configs/diffusion-new.yaml

tensorboard --logdir=exp Inference It’s recommended to use since it includes both DDSP and diffusion model. main_diff.py python main_diff.py -i "input.wav" -diff "model_xxxxxx.pt" -o "output.wav" Real-time GUI for voice cloning: python gui_diff.py Bert-vits2-V2.3 This is a TTS tool that is completely different from everything above. By using it, I have already created several audiobooks with my voice for my parents, and they really enjoy it. Instead of using the , I used the fork by for an easier setup. original v3u Initialization conda create -n bert-vits2 python=3.9
conda activate bert-vits2

git clone https://github.com/v3ucn/Bert-vits2-V2.3.git
cd Bert-vits2-V2.3

pip install torch==2.0.1+cu118 torchvision==0.15.2+cu118 torchaudio==2.0.2+cu118 --index-url https://download.pytorch.org/whl/cu118
pip install -r requirements.txt Download pre-trained models (includes Chinese, Japanese, and English): wget -P slm/wavlm-base-plus/ https://huggingface.co/microsoft/wavlm-base-plus/resolve/main/pytorch_model.bin
wget -P emotional/clap-htsat-fused/ https://huggingface.co/laion/clap-htsat-fused/resolve/main/pytorch_model.bin
wget -P emotional/wav2vec2-large-robust-12-ft-emotion-msp-dim/ https://huggingface.co/audeering/wav2vec2-large-robust-12-ft-emotion-msp-dim/resolve/main/pytorch_model.bin
wget -P bert/chinese-roberta-wwm-ext-large/ https://huggingface.co/hfl/chinese-roberta-wwm-ext-large/resolve/main/pytorch_model.bin
wget -P bert/bert-base-japanese-v3/ https://huggingface.co/cl-tohoku/bert-base-japanese-v3/resolve/main/pytorch_model.bin
wget -P bert/deberta-v3-large/ https://huggingface.co/microsoft/deberta-v3-large/resolve/main/pytorch_model.bin
wget -P bert/deberta-v3-large/ https://huggingface.co/microsoft/deberta-v3-large/resolve/main/pytorch_model.generator.bin
wget -P bert/deberta-v2-large-japanese/ https://huggingface.co/ku-nlp/deberta-v2-large-japanese/resolve/main/pytorch_model.bin Create a character model folder mkdir -p Data/xxx/models/ Download base models: !wget -P Data/xxx/models/ https://huggingface.co/OedoSoldier/Bert-VITS2-2.3/resolve/main/DUR_0.pth
!wget -P Data/xxx/models/ https://huggingface.co/OedoSoldier/Bert-VITS2-2.3/resolve/main/D_0.pth
!wget -P Data/xxx/models/ https://huggingface.co/OedoSoldier/Bert-VITS2-2.3/resolve/main/G_0.pth
!wget -P Data/xxx/models/ https://huggingface.co/OedoSoldier/Bert-VITS2-2.3/resolve/main/WD_0.pth

#More options
https://openi.pcl.ac.cn/Stardust_minus/Bert-VITS2/modelmanage/model_filelist_tmpl?name=Bert-VITS2_2.3%E5%BA%95%E6%A8%A1
https://huggingface.co/Erythrocyte/bert-vits2_base_model/tree/main
https://huggingface.co/OedoSoldier/Bert-VITS2-2.3/tree/main Edit by replacing all to train_ms.py bfloat16 float16 Edit for LAN access: webui.py webbrowser.open(f"start http://localhost:7860")
app.launch(server_name="0.0.0.0", server_port=7860) Edit for and Data/xxx/config.json batch_size spk2id Preparation Similar workflow as in the . previous section Remove noise and silence, normalization, then put the un-sliced WAV file into . Data/xxx/raw Edit for , , and . config.yml dataset_path num_workers keep_ckpts Run to slice the WAV file. python3 audio_slicer.py Clean the dataset ( ) by removing small files that are under 2 sec. Data/xxx/raw Transcription Install whisper pip install git+https://github.com/openai/whisper.git To turn off language auto-detection, set it to English only, and use model; edit as below: large short_audio_transcribe.py # set the spoken language to english
    print('language: en')
    lang = 'en'
    options = whisper.DecodingOptions(language='en')
    result = whisper.decode(model, mel, options)
	
    # set to use large model
    parser.add_argument("--whisper_size", default="large")

    #Solve error "Given groups=1, weight of size [1280, 128, 3], expected input[1, 80, 3000] to have 128 channels, but got 80 channels instead" while using large model
    mel = whisper.log_mel_spectrogram(audio,n_mels = 128).to(model.device) Run to start the transcription. python3 short_audio_transcribe.py Re-sample the sliced dataset: python3 resample.py --sr 44100 --in_dir ./Data/zizek/raw/ --out_dir ./Data/zizek/wavs/ Preprocess transcription: python3 preprocess_text.py --transcription-path ./Data/zizek/esd.list Generate BERT feature config: python3 bert_gen.py --config-path ./Data/zizek/configs/config.json Training and Inference Run to start training python3 train_ms.py Edit for model path: config.yml model: "models/G_20900.pth" Run to start webui for inference python3 webui.py vits-simple-api is a web frontend for using trained models. I use this mainly for its long text support which the original project doesn’t have. vits-simple-api git clone https://github.com/Artrajz/vits-simple-api
git pull https://github.com/Artrajz/vits-simple-api
cd vits-simple-api

conda create -n vits-simple-api python=3.10 pip
conda activate vits-simple-api && 

pip install -r requirements.txt (Optional) Copy pre-trained model files from to Bert-vits2-V2.3/ vits-simple-api/bert_vits2/ Copy and to Bert-vits2-V2.3/Data/xxx/models/G_xxxxx.pth Bert-vits2-V2.3/Data/xxx/config.json vits-simple-api/Model/xxx/ Edit for and as preferred config.py MODEL_LIST Default parameter Edit as below: Model/xxx/config.json "data": {
    "training_files": "Data/train.list",
    "validation_files": "Data/val.list",
	
  "version": "2.3" Check/Edit in as model_list config.yml [xxx/G_xxxxx.pth, xxx/config.json] Run python app.py Tweaks for tone, for randomness, for pronunciation, and for speed. and are self-explanatory SDP Ratio Noise Noise_W Length emotion style Share Models In its , there are a lot of VITS models shared by others. You can try it out first, and then download the desired models from . Hugging Face repo Files The is widely used in some content creation communities because of its high quality. It contains hundreds of characters, although only Chinese and Japanese are supported. Genshin model In , there are a lot of Bert-vits2 models that are made from popular Chinese streamers and VTubers. another repo There are already projects making AI Vtubers like and . I’m looking forward to how this technology can change the industry in the near future. this this https://techshinobi.org/posts/voice-vits/https://techshinobi.org/posts/voice-vits/

How to Voice Clone With SoftVC VITS and Bert-VITS2: A Deep Dive

SoftVC VITS এবং Bert-VITS2 দিয়ে কীভাবে ভয়েস ক্লোন করবেন: একটি গভীর ডুব

So klonen Sie Stimmen mit SoftVC VITS und Bert-VITS2: Ein tiefer Einblick

Cómo clonar por voz con SoftVC VITS y Bert-VITS2: una inmersión profunda

Comment cloner la voix avec SoftVC VITS et Bert-VITS2 : une plongée approfondie

SoftVC VITS और Bert-VITS2 के साथ वॉयस क्लोन कैसे करें: एक गहन जानकारी

SoftVC VITS および Bert-VITS2 を使用して音声クローンを作成する方法: 詳細

SoftVC VITS 및 Bert-VITS2를 사용한 음성 복제 방법: 심층 분석

Como clonar voz com SoftVC VITS e Bert-VITS2: um mergulho profundo

Как озвучить клон с помощью SoftVC VITS и Bert-VITS2: глубокое погружение

SoftVC VITS ve Bert-VITS2 ile Ses Klonlama: Derinlemesine Bir İnceleme

Cách sao chép giọng nói với SoftVC VITS và Bert-VITS2: Tìm hiểu sâu

如何使用 SoftVC VITS 和 Bert-VITS2 进行语音克隆：深入探讨

Philochristus: Memoirs of a Disciple of the Lord by Edwin Abbott Abbott is part of the HackerNoon Books Series. You can jump to any chapter in this book . How the Holy Spirit, through much sorrow, prepared the disciples to behold Jesus risen from the dead; and of the vision of angels, which appeared first of all unto the women. here How the Holy Spirit, through much sorrow, prepared the disciples to behold Jesus risen from the dead; and of the vision of angels, which appeared first of all unto the women. When I awoke, it was now hard upon the third hour of the day, and the sun from behind Mount Olivet was shining brightly down upon the city. All things below were full of beauty and glory, nor would a stranger have known that the stain of innocent blood was upon the place; so fair shone all the city rejoicing in the Sabbath sun. When I looked thereon, the memory of my dream vanished, even as the mists which I saw rolling upward from the side of the mountain and vanishing into the pure air. My misery returned upon me again; and I felt once more alone and without God in the world. But I resolved to go up straightway to Bethany, if perchance I might there find the apostles in the house of Mary and Martha. When I was come thither, I found them all, save Judas; and I entered in and sat with them in silence; and for a long time we neither prayed nor spake together, nor so much as lamented aloud; but there we sat speechless and comfortless; for the hand of the Lord was heavy upon us. At the last spake certain of the women, saying that they had brought spices, such as are used in the embalming of bodies, and that they purposed to go early on the morrow for to embalm the body of Jesus. Then I asked where he was buried; and they told me, “in a garden of Joseph of Arimathea, nigh unto the place of crucifixion.” After that, I asked whether any had stood near, and in view of the cross while he was suffering; for I had been thrust away by the crowd. Then John the son of Zebedee answered and said that he had been nigh, and that Jesus had borne all the anguish with a marvellous constancy. He told me also of certain other words which Jesus had spoken while he was on the cross, and that a soldier, after his death, had wounded his side with a spear; but when I asked him whether he had heard Jesus speak also those words which I had myself heard, namely that God had forsaken him, then John said nothing, but only moved his head as if to say that it was so; and the rest also were silent, for we feared to think on those words. After we had all thus sat silent for a while, one of the women began to speak again and to say that all things had happened according to the words of Jesus; for he had said that he should be slain; and he had blessed Mary, in that she had anointed his body for the burial. Then another of the women began to bring to our mind how Jesus had long ago prophesied that the time should come when we should desire to see one of the days of the Son of man, and should not find it. And another spake how, at another time, when we were in the country round about Hermon, he had prophesied that he should be slain; therefore, said she, he was a true prophet. But Thomas made mention of the saying of Hosea, whereof Jesus had oftentimes been used to speak, “Come and let us return unto the Lord, for he hath torn and he will heal us; he hath smitten, and he will bind us up. After two days will he revive us; in the third day he will raise us up, and we shall live in his sight.” Then said Thomas, “A part of the sayings of Jesus hath indeed come to pass”; and he added no more. But all we that were in that chamber sitting together, knew what Thomas had in his mind to say (for it was in our minds also), namely, that the rest of the words of Jesus were not to be fulfilled. So again we sat silent; for indeed our souls were wholly given up to meditating on those words of Jesus, “after two days he will revive us”; and each knew that the others were meditating on the same; yet durst none of us say so much as a word, nor so much as confess to himself that the words could import anything now; for about that matter we feared even to hope. But by degrees our tongues were loosed, and we began to speak more freely concerning the goodness of Jesus, how exceeding gentle he was at all times to the young and simple, and to the poor and oppressed; how full of peace and cheerfulness; how thoughtful for others, how forgetful of himself. Then we spake of his marvellous power in the forgiving of sins, and in the healing of diseases, and in the casting out of unclean spirits. And one said that with all these faculties he joined a marvellous grace of modesty and humility, so that no child could carry himself with less of pride or ostentation. “Yea,” said another, “and yet withal, though he were never so simple and humble, he ever spake of himself, none the less, as the haven and refuge for men, saying such words as these unto us, ‘Come unto me, and I will give you rest,’ and again, ‘Take my yoke upon you:’ moreover he bade us take his voice as our Law in the stead of the Law of Moses, saying, ‘It was said to them of old, do this, but I say unto you, do that.’ Therefore are we of all men most miserable in that, having received from God the very source of light and life, now we are deprived thereof.” Then Peter said, “Yea, verily we have none else to whom we can go, for Jesus alone hath the words of eternal life; and without him we have no life.” But said another, “If God be good, how could it be that He should have forsaken Jesus, so that he cried aloud, ‘My God, my God, why hast thou forsaken me?’ ” Then Nathanael spake and said (the very thought that was in my heart also) that perchance Jesus used those words, desiring briefly to pour forth all the trouble and all the trust of his heart; for, said he, “These words are as it were the title of the psalm, and the psalm beginneth with trouble, but it endeth with trust.” To this the rest agreed that it might be so; but we all felt within ourselves that this was small comfort: for we needed not only to think that it might be so, but to know that it was so. Then one said that the Kingdom of God and the Redemption of Sion were now as far off as ever. But Mary of Magdala said with great vehemency, “that she mourned not for the Redemption of Sion, but because the breath of life was taken out of the world, for without Jesus there was no more truth nor righteousness. He trusted in God, would not God deliver him? Was he not the Son of the living God? If, therefore, the Father live, how can the Son be dead?” She added yet other words still more passionate, as if God were no God unless Jesus were restored to life. We chid her, and would have stayed her speech: for, though she did indeed express the very feelings of our hearts, yet were we afraid to see them put into plain words, and besides, we dreaded the pain of new hopes. For to hope that we should look again on Jesus, and afterwards to fail of that hope, had been to have had Jesus snatched from us a second time. By this time the sun had set, and the women began to make ready the spices for the embalming. But I (because it had been reported to certain of the disciples that the chief priests purposed to set a guard round the tomb) determined to go down that I might see whether the tomb were beset with guards or no, and whether the women could have easy access to it. I easily found the place in the light of the moon, and it was even as the women had said; for the garden of Joseph lay not more than three stones’ cast from the place where Jesus had been crucified. So I stood for a while looking on the stone, which was at the mouth of the tomb, and no man else was in the garden. But while I stood near the tomb, very nigh unto the mouth thereof, I heard a sound on my right hand; and when I turned round, behold, a light; and the lights grew many as I looked, and I perceived that there were torches approaching. So I went back some distance, and still the torches came nearer; and the men were, as it seemed to me, servants of the chief priests, but I discerned also the face of Hezekiah the Scribe; and they all stood round the tomb, and I also stood and watched them from afar off, to see what they would do. But I could not remain; for they sent out watchers on all sides calling to one another in a circle, like unto men keeping sentinel, for to spy whether any one were near. Then I fled perforce and in haste; and though I fled straightway, yet could I not contrive but the watchers perceived me and chased after me and went near to take me. But I escaped out of their hands, and went up to Bethany to bear word unto the women. And when the women heard these things they were sore distressed. Howbeit they resolved that in any case they would go forth to the tomb very early on the morrow. But before we lay down to rest that night, we spake again of Jesus, and concerning all that he had said and done; and we continued our discourse late into the night, and were loth to break off; for while we discoursed together of former times, we seemed to have Jesus again in the midst of us. But at the end, when we were now ceasing, the Spirit of the Lord fell upon Mary of Magdala, and she lifted up her voice and sang as the Lord moved her, and the words were even from the psalm whereof we had been but now speaking, while discoursing concerning the forsaking of Jesus by God. Now the song describeth the suffering of the Messiah. Therefore when she came in her singing to these words, “They pierced my hands and my feet; I may tell all my bones; they stand staring and looking upon me. They part my garments among them, and cast lots upon my vesture”: then we wept, remembering the sufferings of Jesus. But when she sang the next words, “But be not thou far from me, O Lord. Thou art my succour, haste thee to help me. Deliver my soul from the sword, my darling also from the power of the dog. Save me from the lion’s mouth: Thou hast heard me from among the horns of the unicorns. I will declare thy name unto my brethren; in the midst of the congregation will I praise thee. For he hath not despised, nor abhorred the low estate of the poor; he hath not hid his face from him; but when he called unto him he heard him”: then we wept no longer, but we marvelled while we looked on her, and while we hearkened to the words of her singing: for she sang as one taught of God, so that we durst not stay her; yet we thought in our hearts, “Notwithstanding when Jesus called unto Him, He heard him not.” And when we thought on this we besought her that she would cease. Howbeit she ceased not, but began to sing yet another psalm, a part of the great Hallel; even the very words that Jesus himself had sung to us on the night before he suffered. And the other women joined with her, and they sang so that the sound thereof pierced to our very souls. Then could we endure it no longer, but covered our faces with our hands. But they continued singing, “I shall not die, but live, and declare the works of the Lord. The Lord hath chastened and corrected me, but he hath not given me over unto death. Thou art my God, and I will thank thee; thou art my God, and I will praise thee.” Now while they were singing, I had closed mine eyes; and lo, there rose up before me a vision of the upper room where we had supped together with Jesus on the night that he was betrayed: and I seemed to see the face of Jesus himself; yea, though I was not asleep nor in a trance, yet did I see Jesus himself sitting again as if at meat with us. Therefore was I loth to open mine eyes; for I feared that, when I opened them, I should no longer see what I saw. But when the women had made an end of singing, then opened I mine eyes, half expecting that it might prove no vision, and that Jesus would be sitting before me in the midst of us. But I saw nothing; nor were the women any longer with us, for they were gone forth into another chamber to finish their preparations for the embalming. For they desired to visit the sepulchre very early in the morning, and it was by this time the third watch of the night. About the space of an hour, I remained in the chamber with the rest: then I heard the footsteps of the women as they passed forth from the house. I tried to sleep, but could not; for ever in my mind was present the thought of Jesus in the tomb, waiting the approach of the women to embalm him. So my heart went forth with the women upon their errand, and I reckoned over the time and said ever and anon, “Now they are come down from the mountain; by this time they are nigh to Golgotha; now they are in the garden; now they are at the tomb.” Then I saw before mine eyes the women embracing the dead limbs of our Master. “And now,” said I, “the stone is rolled away and they have entered in: they weep, but he answereth not, neither heareth; his eyes move not nor make any answer to their eyes; they clasp his hands, but his hands clasp not theirs again.” When I thought on these things I arose in sore extremity nigh unto despair, and went up to the house-top. Above the mountains of Moab, to the east, there was a faint token of dawn. I thought of the coming day, and I loathed it; for without Jesus the light seemed unto me as darkness. Moreover when I strove to pray, Satan tempted me very sorely, so that I could not pray: for I said, “Behold I am without Jesus: but God without Jesus is to me as no God.” Then fell I flat upon my face and wrestled with Satan in prayer, and I besought the Lord again and again that He would give Jesus back to us, yea, though it were but to look on him for one moment, that we might be assured that all was well with him. How long I prayed I know not, but it seemed to me many hours; and sometimes I stood in my praying and watched the dawn growing brighter; and even as the dawn grew, my fears and doubts grew with it; but at other times I lay prostrate and shut out the light. So at last the sky began to brighten towards sunrise; and still I was crying unto the Lord from the depths, according as it is written, “I wait for the Lord; my soul doth wait, and in his word do I hope. My soul waiteth for the Lord more than they that watch for the morning, more, I say, than they that watch for the morning.” Now while I lay grovelling in the very deepest of the depths, beseeching the Lord to destroy me if I might not have peace, behold, a sound as of many feet below, without the house, and then a knocking, exceeding loud; and one asked from within, “Who is there?” And the answer came piercing the air, “He is risen! He is risen! Jesus is risen from the dead!” Now at first I thought that the voice was the voice of an angel; but when I considered, and heard how answer was made, and the door forthwith opened, and a sound as of feet entering, then straightway I knew that it was the voice of one of the women come back from the sepulchre. Immediately, therefore, going down, I found all the household stirring, and the women returned, and all the disciples gathered together, and standing round the women, questioning them, and listening to their words. Then the women told us how they had gone down to Golgotha, even to the tomb; and when Mary of Magdala was now nigh, even at the mouth of the tomb (for she walked somewhat before the rest), behold, the great stone at the mouth of the tomb was rolled away. Then she called aloud for despair, and her companions hasted to her; but when they were now come to her, as she was even now adventuring to enter into the tomb, of a sudden Mary cried out again, saying, “Behold, an angel of the Lord!” And lo, there appeared to them (even to all the women and not to Mary only) an angel clothed in white; and they all heard a voice which said, “He is not here, but is risen.” And, said Mary Magdalene, the voice added that we were to return to Galilee, and there we should see him; but another of the women said that the voice seemed to her also to speak of Galilee, but she heard not those other words which Mary heard. Also some of the women had seen two angels, but others only one. But as concerning this at least, all the women were agreed, namely, that they had seen a vision of angels, and that they had heard a voice which cried out, “He is not here, he is risen.” 12 Now when we had spent much time in questioning and hearing the women, I desired to go down forthwith to the sepulchre, for to see it with mine own eyes: but the women stayed me, and said, “It were better to wait; for Peter and John are already gone down.” So I waited, but in sore trouble of mind; for at one time I believed, but at another time I doubted. For as concerning the tomb, it came into my mind that it was like enough that the servants of the chief priests (whom I had seen in the garden during the night) might haply have broken open the tomb and stolen away the body; but then on the other side there was the vision of the angels and the voice; and besides, it was being borne in upon my mind, and upon the minds of most of us, that Jesus must indeed arise from the dead, for thus should both the words of the prophets be fulfilled, and his own words also; but otherwise they could not be fulfilled. So I waited till John and Peter should return. But while I was still waiting and marvelling that they tarried so long, there came in certain of the disciples; these were not Galileans, but abode in Jerusalem, and they asked us whether we had seen aught that night. We said “No.” Then said one of them to us, “Last night, in returning from beholding that which came to pass at Golgotha, about two hours after sunset, Miriam, my sister’s daughter, saw her father (who hath now been buried these six weeks) risen from the grave and standing wrapped in the grave-clothes near her bed; moreover two other women of mine acquaintance saw the bodies of their little children, fresh and blooming as if they were verily alive; and another, a certain young man named Mattathias (but he is not known to me), is said to have seen his brother, who hath been buried more than a year, standing as if alive, so that he even approached him and called him by name. And other wonderful sights have appeared to very many.” And his companions confirmed all his words, saying, “The like also we ourselves have heard.” While we marvelled at their words, the two disciples, Peter and John, came into the chamber. But they had seen nothing; only the stone rolled away, even as the women had said, and the tomb void of the body. Then one of the disciples brought again to our minds how that Jesus, even before his death, had bidden us go into Galilee, saying that he would there manifest himself unto us; and when we questioned Mary of Magdala, she constantly affirmed that the voice of the angels was to the same effect. Therefore I resolved that I would set forth that very day to go to Capernaum. For a hope was now waxing strong within me that I should after all see Jesus again. So I set out without delay, with certain other of the disciples; howbeit the greater part would stay in Jerusalem yet a few days. About HackerNoon Book Series: We bring you the most important technical, scientific, and insightful public domain books. This book is part of the public domain. Edwin Abbott Abbott (2015). Philochristus: Memoirs of a Disciple of the Lord. Urbana, Illinois: Project Gutenberg. Retrieved https://www.gutenberg.org/cache/epub/48843/pg48843-images.html This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at , located at . www.gutenberg.org https://www.gutenberg.org/policy/license.html

How the Holy Spirit, through much sorrow, prepared the disciples to behold Jesus risen from the dead

Philochristus: Memoirs of a Disciple of the Lord by Edwin Abbott Abbott is part of the HackerNoon Books Series. You can jump to any chapter in this book . How Jesus, having now determined to die, spake of that which was to come, with Moses and Elias, upon the Mount Hermon. here How Jesus, having now determined to die, spake of that which was to come, with Moses and Elias, upon the Mount Hermon. From that day forth we noted but seldom in our Master’s countenance that look of expectancy which had sometimes perplexed us before. For now, and for many days after, he spake and acted like one that seeth things to come as clear as things past. On the morrow after the blessing of Simon Peter, he called us together, and told us that we must go up to Jerusalem at the next Passover. If we were joyful before, much more did we rejoice now; and Judas smote his hands together for very gladness, esteeming Jerusalem already captured. For he supposed that Jesus could not march up to Jerusalem so as not to raise up the Romans against him, “and when they come against us in battle,” he said, “then Jesus will perforce put forth his power against them, and will utterly destroy them.” These words said Judas (but not so loud that Jesus could hear them) during the first stir that followed the saying of Jesus about going up to Jerusalem. But Jesus opened his mouth to speak again, and behold, he prophesied things that passed all understanding; namely, that he should be rejected by the rulers of the people, and delivered over to them, and put to death with insult. But then he added that although this must needs come to pass, yet in a few days afterwards, yea no more than one or two, it should be with him as with Jonah, whose prayer was heard even from the belly of hell, and according to the words of the prophet Hosea, who wrote this saying, “Come and let us return unto the Lord, for he hath torn and he will heal us: he hath smitten and he will bind us up. After two days will he restore us to life; in the third day he will raise us up, and we shall live in his sight.” We stood silent around him, all agape with wonder, and scarce believing our ears. But he spake quietly and cheerfully, like unto one describing what had already been accomplished, or as if he perceived that the thing was as much according to nature as that a stone should fall downwards or a spark fly upwards. For not long afterwards he spake as if this were an ordinance of God, that “Whoso saveth his life shall lose it; but whoso loseth it shall save it:” desiring, as I suppose, to teach us that in death, no less than in life, there prevailed that great Law of God which was ever in his mouth, “Give, and it shall be given unto you:” meaning that whoso gave up his life unto the Father should receive it again abundantly, both now and ever. Notwithstanding, at this time our ears were deaf and our hearts were hardened against all such words as these, and we feared to ask him concerning them. Only Peter, mindful how Jesus had of late blessed him, and therefore venturing somewhat more than the rest, would fain expostulate. So after he had besought Jesus not to vex the hearts of us his loving followers by prophesying evil things, he spake concerning the death of Jesus, saying, “Be it far from thee, O Master; this shall not happen to thee.” Then Jesus looked wrathfully upon Simon Peter, even as he had looked before upon Jonathan the son of Ezra, and he rebuked Peter as if he had been the Adversary himself tempting him; and he said, “Get thee behind me, Satan; thou art a stumblingblock unto me; for thou savourest not the things that be of God, but those that be of men.” Yet was there no hate in his countenance, though he used the name of Satan; but there was grief, and trouble, and many signs of inward perturbation; as if Peter had assailed him where he was weakest, appealing to him in the name of the disciples whom he must needs forsake. Yea, the tears seemed nigh at hand even in the moment of the bitterest rebuking. After this, Jesus began to speak to us of the journey to Jerusalem, how full of peril, and how desperate it was like to be. For he said that whosoever followed him must be prepared to risk all for his sake. Yea, even as men condemned to die might go forth to their doom with the ropes round their necks or the crosses on their shoulders, even so must we go up to Jerusalem, all prepared for death, if we were fain to go with him. And this he said many times, saying that none might follow him except they would take up the cross; and during all the time of our going up to Jerusalem, the cross was, as it were, the only watch-word that he would appoint for them that went with him: insomuch that some, mocking, called it a journey of the cross, or a journey of the halter. But he added that, if we had courage to go with him, a reward was in store for us: “Whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it. For what is a man profited if he shall gain the whole world and lose his own soul? Or what shall a man give in exchange for his soul? For the Son of man shall come in the glory of his Father with his angels; and then shall he reward every man according to his works.” Now at these last words Judas turned away in anger, saying in a low voice, “He speaketh only of what is after the grave.” But Jesus straightway added, “Verily I say unto you, there be some standing here which shall not taste of death till they see the Son of man coming in his Kingdom.” At these words we all rejoiced again, and Judas with the rest, for, said he, “These words are no dark saying, but such as babes can understand.” So we went out from the presence of Jesus marvelling indeed, but rejoicing even more than we marvelled. Now when we were come forth, and were alone apart from Jesus, we disputed among ourselves what his words might mean. But Judas said (after his wont) that whatsoever was obscure should be interpreted by that part which was clearer. Now Jesus had declared that he would come and reward his followers and take unto himself his Kingdom even in the lifetime of some that were standing by. But as for the rest, concerning the losing of life and finding of it, and as for what Jesus had said concerning his own dying and rising again, it was clear, said Judas, that the words were used poetically and in a figure, as if one should speak of sinking into the pit of the darkness of ruin and then of being raised up therefrom, as it had been described also by Jonah, and as Hosea the prophet had spoken. But then Thomas said, “Yet methinks, since all men must die, therefore also the Redeemer of Israel must perforce come to the grave at some time; and then what shall befall the disciples that shall remain in the flesh?” To this some one made reply that Jesus would assuredly not depart from life till he had established the kingdom and trampled all our enemies under his feet. Another said that, if Jesus indeed died as a captive according to his own words, then his death would be like unto that of Samson, who destroyed many thousands of the Gentiles in his own destruction. But still Thomas persevered that, whensoever the time came that Jesus should depart from the flesh, then all the brightness of joy would depart from the disciples for ever. Then John answered and said that Thomas had well spoken, only that the Lord would provide against so great an evil; and he added, “Let us not suppose that the gates of death can separate us from the love of the Lord, neither let our imagination assure us that the grave is a strong place against the hand of the Almighty. For by the Word of God we were framed; and by the Word of God we were born; and by the Word of God we live; and by the Word of God we die; and by the Word of God we are to give account before the King of kings. Wherefore if even we are in the hand of the Lord though we lie in the grave, how much more is the Redeemer of Israel, who is in the bosom of the Father? Wherefore my counsel is that we trust in the Lord, and that we rejoice because we see our Master rejoicing.” To this we all agreed. Howbeit, when we tried to understand the meaning of the words of Jesus, the judgment of Judas seemed good to the most part of us. And so it was that when we rejoiced, we rejoiced with John; but when we reasoned we reasoned with Judas. But of this we were all with one consent persuaded, that it could not be that the Lord would permit such an one as Jesus of Nazareth to die a common death; but either he would not die at all, or if he were taken from us, it must be after the manner of Elias, exalted to heaven in a chariot of fire. But Jesus desired to offer up prayers to the Lord upon Mount Hermon before he set his face to go southward to Jerusalem. For he had long been journeying towards it, and it seemed to be unto him as a goal and limit of his wanderings. Moreover at all times Jesus loved to be alone on the tops of mountains, not as though he counted high places to be more holy than others, but because all visible things testified to him of the Father, and when he looked forth upon the world at sunrise from the summit of a mountain, then the Angels of God which rule over the light and the sky and the earth and the air, seemed to speak unto him with a louder and a fuller voice. Moreover though he spake not of the moon and stars in parables (but only of the flowers of the field and the seed and the smaller things of earth), yet did he oft consider the heavens and the lights therein which are the works of the fingers of God; and for this cause he would sometimes spend a whole night upon a mountain-top alone, meditating on the works of God. So it came to pass that on the morrow after these things we went with Jesus even to the foot of Mount Hermon. There we tarried during the night in a village just below the mountain; but Jesus left us and went up the mountain alone, save that he took with him Simon Peter, and John, and James the brother of John. Now as for what happened on the mountain, I myself was not present; but the three disciples told us afterwards things that made us to marvel. At first indeed they saw nothing more than common, nor indeed took heed of aught which they saw; for they were wearied with the labour of the long journey, going for many hours up hill, and besides they were faint with hunger; insomuch that, when they were come to that part of the mountain where the snow lieth continually, they were borne down with sleep. Hereat Jesus bade them stay where they were, and pray; but he himself went forward higher up the mountain, as it were a distance of three bowshot; yet not so far but they could hear his voice; for the air was exceeding still, and all sounds came with a marvellous clearness to their ears even from very far off. Now it came to pass that when the three disciples were alone, they strove to pray, sometimes standing up, but at other times kneeling or lying flat upon their faces. Howbeit their eyes were still weighed down and heavy with sleep; but even as they began to slumber, behold, the voice of Jesus, like unto the voice of an angel, fell upon their ears magnifying and praising God. So the night passed, while they lay there betwixt sleeping and waking; sometimes hearing the voice of Jesus and praying with him; anon falling into slumber and dreaming strange dreams and seeing visions; and (betwixt dreaming and waking) scarce able to know what they saw, nor what they heard, nor even whether they slept or waked. But at the last the Lord sent upon them a deep sleep; and how long they slept they knew not, but suddenly with one consent awaking, they perceived that they were on holy ground, and that the presence of the Lord was around them, and the voice of the Lord sounding in their ears. Yet for the instant they knew not what work the Lord had in hand; only they felt that He was very nigh. But when they came to themselves, they heard the voice of Jesus speaking words as if conversing with men present and face to face. Then for a brief space the disciples lay even where they had been sleeping, still and astonied, supposing that it was a dream and that the voice should have speedily ceased. But it ceased not, but continued. And they heard Jesus plainly speaking both to Moses and to Elias concerning that which was to come to pass in Jerusalem; which, he said, would not be an error, nor a misadventure, but the very fulfilment of the Law and the Prophets, and the fore-ordained will of the Father. (Also Quartus saith (but this I heard not myself from any of the three) that Jesus testified unto Moses, saying that he came not to destroy sacrifice but to fulfil sacrifice.) But when the disciples perceived that it was no dream, they with one consent started up; and behold, the sun was just risen, and Hermon was all a-fire with the glory of the Lord, and the ice and the snow all around shone like unto burning gold and silver and sapphire, only far brighter, even as the brightness of the Throne of the Majesty on High. But Jesus stood on a rock above them; and when they looked on him, behold, his garments were exceeding white, whiter than snow, and his face was transfigured as the face of an archangel, and his shape was all glorious to behold, shining with a wondrous light; and his eyes were set like unto one looking on the forms of departing friends. For Moses and Elias were now passed away and were no more to be seen. But Simon Peter, being nigh distraught at the glory of the sight, and scarce knowing whether he were asleep or awake, cried out to Jesus in a loud voice that they would remain on that mountain-top for ever; and he said, “Master, it is good for us to be here; and let us make three tabernacles, one for thee, and one for Moses, and one for Elias.” But Jesus took no heed of his words, but kept still gazing upon Moses and Elias. And while they still looked, the Lord sent down on them a cloud, and compassed them round with darkness; and they feared exceedingly when they entered into the cloud; and there came a voice as of thunder out of the cloud, saying that Jesus was the son of God. Then fell the disciples on their faces, and offered up prayers unto the Lord. But presently, when they arose, the cloud had passed away, and Jesus alone was standing by their side. When Jesus came down from the mountain, all we that were waiting for him in the village below perceived that he had had a vision; for there was still an unwonted brightness on his countenance. Likewise also the people which were with us (for there was a great multitude) marvelled at the brightness of his countenance; and running to Jesus, they saluted him as a prophet. Some also began to beseech him to heal a certain boy which was possessed with an evil spirit. For so it was that, while Jesus was upon the mountain, certain of the Pharisees that dwelt in that village (for there was a synagogue there, and many Jews dwelt round about that country) came to us bringing one possessed with an unclean spirit and bidding us cast him out. So we adventured to drive him out. But we could not do it. Therefore the Pharisees strove against us and declared that we were vagabonds and deceivers, and that our Master was like unto us; and of the multitude part sided with us and part with the Pharisees, insomuch that there was a great uproar and noise of contention. All these things had come to pass while Jesus was coming down from the mountain; but when we saw Jesus near at hand, straightway on both sides we all ceased from our contention. Now when Jesus understood the cause of the contention, and that the Pharisees were striving against us because we had not been able to drive out the unclean spirit, he looked around both upon us and our adversaries: and behold, we were all heated with disputing, and angered by reproachings, and there was no faith in us. Therefore he was sorely grieved, and he sighed bitterly, and said, “O faithless and perverse generation, how long shall I be with you, how long shall I suffer you?” Then he turned to the father of the child (for the man was standing nigh, piteously bewailing his child) and he said, “Bring thy son hither to me.” So they brought him. But Jesus, looking upon the boy and upon the father and upon the Pharisees, and upon all them which were standing nigh, perceived straightway that there was no faith as yet that the boy should be cured. Therefore he asked the father certain questions touching the boy, and the man replied that the boy had been possessed even from a child; “and oftentimes,” continued he, weeping as he spake, “it hath cast him into the fire, and into the waters to destroy him; but if thou canst do anything, have compassion on us and help us.” When Jesus perceived that the man had not yet faith (but only desire bordering upon faith), he said unto him, repeating the man’s words, “ thou canst; thou canst. Nay, but believe. All things are possible to him that believeth.” And straightway the man cried out for anguish of soul, and said with tears, “Lord, I believe; help thou mine unbelief.” Then the face of Jesus was glad, and immediately he rebuked the unclean spirit; and it came forth tearing the boy and leaving him as one dead, insomuch that many said “he is dead.” But Jesus took him by the hand and lifted him up, and he arose. If if Hereupon the multitude departed, praising God for His goodness; but when we were come to the house, we asked him why we had not been able to cast out the unclean spirit. Jesus answered that it was because of our want of faith; and he repeated the words which he had before spoken, that whosoever had but faith, even as a grain of mustard-seed, should be able to uproot mountains. But such spirits as these, he said, could not be driven out save by much prayer. He did not further rebuke us for our ill success: but our want of faith seemed to engender in him a certain disquietude for our sakes, perchance because he perceived that we were as yet too weak to stand by ourselves; and this, though the hour was nigh when his hand could no longer hold us upright. Howbeit he said no more at that season, but only gave command that we should straightway set out for Capernaum. About HackerNoon Book Series: We bring you the most important technical, scientific, and insightful public domain books. This book is part of the public domain. Edwin Abbott Abbott (2015). Philochristus: Memoirs of a Disciple of the Lord. Urbana, Illinois: Project Gutenberg. Retrieved https://www.gutenberg.org/cache/epub/48843/pg48843-images.html This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at , located at . www.gutenberg.org https://www.gutenberg.org/policy/license.html

How Jesus, having now determined to die, spake of that which was to come, with Moses and Elias

Philochristus: Memoirs of a Disciple of the Lord by Edwin Abbott Abbott is part of the HackerNoon Books Series. You can jump to any chapter in this book . Of signs in heaven; and concerning the healing of the Syrophœnician maiden, how Jesus seemed to gain thereby some new knowledge. here Of signs in heaven; and concerning the healing of the Syrophœnician maiden, how Jesus seemed to gain thereby some new knowledge. No evil followed on the words which Jesus had spoken concerning divorce; and we remained many days in peace, even till the day of Atonement, which falleth toward the beginning of the autumn in the month called Tisri. But we had friends in Tiberias, who were to send us word by day, or signify to us by lights during the night, if perchance any plot were intended against Jesus. Now so it was that some of the Galileans did not consent to James the son of Judas, and to Barabbas in forsaking Jesus, neither did they allow the conduct of the Pharisees; but having gathered themselves together they agreed that it was not fit that Israel should so long halt between two opinions; but as it had been in the days of Elias the prophet, so should it be now. “For,” said the chief man among them, “Elias gathered the people together and the people promised to be on his side, if he brought down fire from heaven; and he did so. Now perchance this Jesus is even Elias; for many so report of him, and even the Scribes say that Elias must come, and some say that Elias hath come oftentimes before now. But whether he be Elias or no, doubtless, if he be a true prophet, he can work the sign of Elias. For a false prophet can work signs on the earth and in the air, and in the deep; but a sign in heaven or from heaven he cannot work. Therefore meet it is that the Pharisees, instead of setting snares for Jesus, should promise to obey him if he will work a sign in heaven in their presence. My counsel is therefore that we ask Jesus to work a sign in heaven; and if he consent, then that we obey him, even though all the Pharisees speak against him, yea, and though he bid us hold out our throats to be cut by the Romans.” Thus spake the Galileans at their council, not many days after the discourse of Jesus concerning divorce. And the counsel of the Galileans was reported unto the Scribes. But when Abuyah the son of Elishah heard it, he said that this was according to the Scripture and the Traditions, and that it should be so. But Eliezer the son of Arak said that it should not be so; for that it was in no wise certain that a magician could not work a sign in heaven, or at the least, a sign that should appear to be in heaven. But if he could, said Abuyah, then, though the sign should not really be in heaven, yet if it appeared to be therein, all the foolish rabble, even the people of the land, would be drawn after Jesus, and the Pharisees also would be obliged to submit to him. “For,” added he, “I have heard of magicians which can make statues walk, and can knead loaves of stones; and of others that can become serpents, and transform themselves into goats, and can open locked gates, and can melt iron in a moment of time; but if they can do things so wonderful, think ye they cannot likewise perform signs which shall appear to be signs in heaven?” Others also protested to the same effect, and one said that he had been present when a certain magician had been smitten right through his body with the sword, but behold, the sword had passed through him as through smoke, and he had taken no hurt; and another said that he had seen an enchanter at a banquet create all manner of images, and cause dishes to be borne of themselves to wait upon the guests, no bearers being seen. At the last Abuyah himself confessed that he also had once seen a certain magician roll himself on the fire, and yet not burned; and the same man also to fly in the air. “Wherefore,” said he, “true it is, as Eliezer saith, that one flying high enough in the air, might seem to fly down from heaven, and so to perform some sign in heaven; and thus might he lead away the common people, which know not the Law.” All this I heard from a certain Scribe, a friend of Jonathan the son of Ezra; his name was Eleazar the son of Azariah, and he was present at the meeting of the Scribes. The same Eleazar also told me that whilst the Scribes were yet debating what they should do, a message was brought, as from one that had spoken with the chosen disciples of Jesus, saying that Jesus would certainly not work a sign in heaven; for that he had refused to do this, though he had been besought by his disciples. When they heard this, they rejoiced greatly; and Eliezer the son of Arak rose up and straightway gave his judgment that they should now change their policy. “For,” said he, “the Lord having revealed this new thing unto us, meet it is that we change our path accordingly, neither harden our faces against the will of God. Wherefore my judgment now is, that we ask this Jesus to work a sign in heaven before the face of the whole congregation in the synagogue. For when it shall be perceived that he cannot work a sign in heaven, all men will go from him; for they will know that he is a false prophet.” And thereto the rest agreed, and it was so resolved. But I knew not thereof till many days after. It was the intent of the Scribes to have asked Jesus to work a sign in heaven on the next Sabbath; but in the meantime, lights having been held up by night in Tiberias (on I know not what report or rumour of some danger intended to Jesus by Herod, or some marching forth of the Thracian guard), Jesus gave command to pass over again unto the other side of the lake. We accompanied him, albeit sorely against our will; for there seemed to be no end unto these wanderings or flights; and each new flight was like to turn the hearts of the people more and more from Jesus. Moreover, the manner of Jesus at this time disquieted us, and made some of us to doubt. Not that he seemed to fear; for fear had no part in him, neither did he seem to know what fear meant. But he appeared again (as in former days) like unto one waiting for a message and marvelling somewhat that the message came not. During these days, and these wanderings to and fro, the words of the prophet Jonah were often in his mouth, and he seemed as if he discerned a certain likeness between that prophet and himself; but what it was we understood not. For sometimes he spake of Nineveh, and how Jonah thought only of his own people, and had no compassion upon that great city of the Gentiles, yea, and fought against the voice of the Lord, who bade him go prophesy unto them; and how he wandered hither and thither, if perchance he could flee from the voice of the Lord. But at other times he spake how Jonah cried unto the Lord even from the belly of hell, and how the Lord inclined His ear unto him, and heard him, and raised him up to prophesy unto the Gentiles; and he quoted oftentimes the words of the prayer of the prophet, “I went down to the bottoms of the mountains; the earth with her bars was about me for ever; yet hast thou brought up my life from corruption, O Lord my God.” Likewise he made mention of some sign of Jonah, which he said should be manifested to this generation; but whether he meant that he should be sent far away unto the Gentiles, or that he should be cast into the depths, and delivered again, as Jonah was, this we understood not, and the saying was hidden from us. Now it came to pass, when we had journeyed now many days on the other side of the lake, we came nigh to the mountain of Hermon. Snows cover the top of this mountain both summer and winter; and when the sun in his strength shineth on the snows thereof, it is as though the glory of the Lord had come down from heaven. Towards this mountain Jesus had set his face as though he had an errand thither from the Lord; and as we journeyed towards it, he gazed often thereon and rejoiced greatly. But it came to pass, as we now drew nigh unto the mountain, we journeyed through a certain village of the country; and because we were in haste and Jesus desired that none should know him, we were to have passed quickly through the village before dawn. For the fame of Jesus, how he could cast out unclean spirits, was spread abroad even in that country. But as we passed through the village, we heard sounds as of one calling after us: and some thought they heard shrieks. Howbeit we turned not back, but journeyed forward the more quickly. Now a certain woman in this village (a worshipper of idols, after the manner of the people of that land) had a daughter possessed with an unclean spirit, which, whensoever it took her, drove her to all manner of wickedness, even to the attempting of her mother’s life. So the woman had resolved in her own mind that when Jesus passed by (for he must needs come through that village), she would beseech Jesus to heal her daughter, and she had told her daughter of her purpose, and likewise all her friends and acquaintance; and she had been advised of the approach of Jesus and was watching for us. Therefore seeing us pass quickly through her village, she adventured to bring out her daughter unto Jesus: but her daughter would not come. For even then, at the hearing of the name of Jesus, the devil took her, and she shrieked aloud and strove against her mother, and would have slain her: but her mother ran forth from the house and followed Jesus, calling and crying aloud and piteously lamenting. Now to us it seemed a strange thing and an unseemly, that a prophet of Israel should thus be beset and importuned by an heathen woman. So we expected that Jesus should have at once sent the woman away. But Jesus uttered never a word, nor so much as turned his face towards her, but journeyed steadfastly forward. And even as one running a race towards a goal settleth his soul upon the prize that is before him, even so seemed Jesus to settle his soul upon the snows of the mountain of Hermon: for they shone in the light of the rising sun, like unto a dove sent from God, whose breast-feathers are as silver, and whose wings like unto fine gold. But the woman ceased not from her following and lamenting, and poured forth before Jesus all the story of her troubles. At last we adventured to accost Jesus, and we besought him to send her away. But he answered us, still not turning his face, “I am not sent but unto the lost sheep of the house of Israel.” Yet as he spake, he slackened his going, and spake, as it were, like unto one doubting somewhat, and willing to have his words amended. Now came the woman in haste up to him, and threw herself before his feet and said, “Lord, help me.” Then Jesus stayed. Yet did he still keep his eyes fixed on that which he saw afar off; and for a brief space he was silent; but then he said, as though he were asking a question of his own soul, “It is not meet to take the children’s bread, and to cast it unto the dogs?” But the woman answered, “Truth, O Master, yet the dogs eat of the crumbs which fall from their master’s table.” When Jesus heard these words he turned his face straightway from the glory of the mountain and looked down on the woman; and behold, he rejoiced more because of that which he beheld nigh unto him, than because of the glory that was afar off. For the fashion of his countenance was changed so as I cannot describe it. And immediately he stooped down, and took the woman by the hand and raised her up, and said unto her, “O woman, great is thy faith; be it unto thee even as thou wilt.” Now when the woman ran back to her house, she found the child on a bed, struggling, and scarce held of her friends; who stood by, weeping and supposing the child to be possessed, not now with one devil but with many. Then she cried aloud for joy, and told her acquaintance how that Jesus had granted her prayer. And straightway, when the devil heard this saying, even at the mention of the name of Jesus, he tare the child, and departed, leaving her, as it seemed, lifeless. But presently she rose up whole and sound, being delivered from the devil; nor was she ever again afflicted. All this was done by the word of Jesus spoken by the Syrophœnician woman; for he was not present to heal the girl; albeit (as I gathered) the girl had before heard oftentimes of her mother that Jesus was to come to heal her, and how great things he had done for others that were possessed. But when Jesus had heard the words of the Syrophœnician woman, he was no longer minded to journey towards the north, but went back into the village where was the girl afflicted with the unclean spirit. Now the people would fain have constrained him to tarry with them; but he would not, but set his face southward again to go toward the Sea of Galilee. For the faith of the Syrophœnician had strangely moved him, insomuch that he spake as if the Redemption were nearer than it had been before; and, as I judge, he desired to make one more proof of the Pharisees, whether they also would not have faith in him. And straightway he crossed over and came again to Capernaum. As we rowed across the lake back to Capernaum we rejoiced greatly; for we thought that the time was at hand when the Galileans (for of the intent of the Pharisees we knew naught) would ask Jesus to work a sign in heaven, and Jesus would now grant their request. But when Jesus had done this, we trusted that the whole nation should have believed in him, and that the time should have come that he should redeem Israel. Howbeit certain of the disciples (and more especially Judas of Kerioth) took it ill that Jesus should have listened to the prayer of an heathen woman which was an idolater. For although Esaias saith that the Gentiles are to come to the rising of the Lord, and that the Gentiles shall seek to the Deliverer of Israel, yet had it been always fixed and rooted in our hearts that the deliverance of the Gentiles (if it should come to pass at all) must come by the uprising of the children of Israel, who should be princes and kings, conquering and triumphing over the nations of the earth. And then the Gentiles were to seek to Israel and to become proselytes, entering into the true fold. And this belief Jesus had confirmed in our hearts in that he had bidden us to go not to the Samaritans nor to the Gentiles, but only to the lost sheep of the house of Israel. Which saying Jesus himself now seemed to contradict, having thus healed the Syrophœnician maiden. But whether it had been revealed to our Master, through the words of the Syrophœnician, that the deliverance of the Gentiles should come more speedily than had been supposed, and not by fetching a compass, as it were, round all the borders of Israel, but by a more direct course, concerning this I know nothing: but Quartus judgeth that it was so. About HackerNoon Book Series: We bring you the most important technical, scientific, and insightful public domain books. This book is part of the public domain. Edwin Abbott Abbott (2015). Philochristus: Memoirs of a Disciple of the Lord. Urbana, Illinois: Project Gutenberg. Retrieved https://www.gutenberg.org/cache/epub/48843/pg48843-images.html This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at , located at . www.gutenberg.org https://www.gutenberg.org/policy/license.html

Of signs in heaven; and concerning the healing of the Syrophœnician maiden

Christian Science by Mark Twain, is part of the HackerNoon Books Series. You can jump to any chapter in this book . APPENDIX E here APPENDIX E Reverend Heber Newton on Christian Science: To begin, then, at the beginning, Christian Science accepts the work of healing sickness as an integral part of the discipleship of Jesus Christ. In Christ it finds, what the Church has always recognized, theoretically, though it has practically ignored the fact—the Great Physician. That Christ healed the sick, we none of us question. It stands plainly upon the record. This ministry of healing was too large a part of His work to be left out from any picture of that life. Such service was not an incident of His career—it was an essential element of that career. It was an integral factor in His mission. The Evangelists leave us no possibility of confusion on this point. Co-equal with his work of instruction and inspiration was His work of healing. The records make it equally clear that the Master laid His charge upon His disciples to do as He had done. “When He had called unto Him His twelve disciples, He gave them power over unclean spirits, to cast them out, and to heal all manner of sickness and all manner of disease.” In sending them forth, “He commanded them, saying,... As ye go, preach, saying, The kingdom of heaven is at hand. Heal the sick, cleanse the lepers, raise the dead, cast out demons.” That the twelve disciples undertook to do the Master's work of healing, and that they, in their measure, succeeded, seems beyond question. They found in themselves the same power that the Master found in Himself, and they used it as He had used His power. The record of The Acts of the Apostles, if at all trustworthy history, shows that they, too, healed the sick. Beyond the circle of the original twelve, it is equally clear that the early disciples believed themselves charged with the same mission, and that they sought to fulfil it. The records of the early Church make it indisputable that powers of healing were recognized as among the gifts of the Spirit. St. Paul's letters render it certain that these gifts were not a privilege of the original twelve, merely, but that they were the heritage into which all the disciples entered. Beyond the era of the primitive Church, through several generations, the early Christians felt themselves called to the same ministry of healing, and enabled with the same secret of power. Through wellnigh three centuries, the gifts of healing appear to have been, more or less, recognized and exercised in the Church. Through those generations, however, there was a gradual disuse of this power, following upon a failing recognition of its possession. That which was originally the rule became the exception. By degrees, the sense of authority and power to heal passed out from the consciousness of the Church. It ceased to be a sign of the indwelling Spirit. For fifteen centuries, the recognition of this authority and power has been altogether exceptional. Here and there, through the history of these centuries, there have been those who have entered into this belief of their own privilege and duty, and have used the gift which they recognized. The Church has never been left without a line of witnesses to this aspect of the discipleship of Christ. But she has come to accept it as the normal order of things that what was once the rule in the Christian Church should be now only the exception. Orthodoxy has framed a theory of the words of Jesus to account for this strange departure of His Church from them. It teaches us to believe that His example was not meant to be followed, in this respect, by all His disciples. The power of healing which was in Him was a purely exceptional power. It was used as an evidence of His divine mission. It was a miraculous gift. The gift of working miracles was not bestowed upon His Church at large. His original disciples, the twelve apostles, received this gift, as a necessity of the critical epoch of Christianity—the founding of the Church. Traces of the power lingered on, in weakening activity, until they gradually ceased, and the normal condition of the Church was entered upon, in which miracles are no longer possible. We accept this, unconsciously, as the true state of things in Christianity. But it is a conception which will not bear a moment's examination. There is not the slightest suggestion upon record that Christ set any limit to this charge which He gave His disciples. On the contrary, there are not lacking hints that He looked for the possession and exercise of this power wherever His spirit breathed in men. Even if the concluding paragraph of St. Mark's Gospel were a later appendix, it may none the less have been a faithful echo of words of the Master, as it certainly is a trustworthy record of the belief of the early Christians as to the thought of Jesus concerning His followers. In that interesting passage, Jesus, after His death, appeared to the eleven, and formally commissioned them, again, to take up His work in the world; bidding them, “Go ye into all the world and preach the gospel to every creature.” “And these signs,” He tells them, “shall follow them that believe”—not the apostles only, but “them that believe,” without limit of time; “in My name they shall cast out devils... they shall lay hands on the sick and they shall recover.” The concluding discourse to the disciples, recorded in the Gospel according to St. John, affirms the same expectation on the part of Jesus; emphasizing it in His solemn way: “Verily, verily, I say unto you, He that believeth on Me, the works that I do shall he do also; and greater works than these shall he do.” About HackerNoon Book Series: We bring you the most important technical, scientific, and insightful public domain books. This book is part of the public domain. Mark Twain (2004). Christian Science. Urbana, Illinois: Project Gutenberg. Retrieved October 2022 https://www.gutenberg.org/cache/epub/3187/pg3187-images.html This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at , located at . www.gutenberg.org https://www.gutenberg.org/policy/license.html

REVEREND HEBER NEWTON ON CHRISTIAN SCIENCE

Christian Science by Mark Twain, is part of the HackerNoon Books Series. You can jump to any chapter in this book . APPENDIX D here APPENDIX D “For verily I say unto you, That whosoever shall say unto this mountain, Be thou removed, and be thou cast into the sea; and shall not doubt in his heart, but shall believe that those things which he saith shall come to pass; he shall have whatsoever he saith. Therefore I say unto you, What things soever ye desire when ye pray, believe that ye receive them, and ye shall have them. “Your Father knoweth what things ye have need of, before ye ask Him.”—CHRIST JESUS. The prayer that reclaims the sinner and heals the sick, is an absolute faith that all things are possible to God—a spiritual understanding of Him—an unselfed love. Regardless of what another may say or think on this subject, I speak from experience. This prayer, combined with self-sacrifice and toil, is the means whereby God has enabled me to do what I have done for the religion and health of mankind. Thoughts unspoken are not unknown to the divine Mind. Desire is prayer; and no less can occur from trusting God with our desires, that they may be moulded and exalted before they take form in audible word, and in deeds. What are the motives for prayer? Do we pray to make ourselves better, or to benefit those that hear us; to enlighten the Infinite, or to be heard of men? Are we benefited by praying? Yes, the desire which goes forth hungering after righteousness is blessed of our Father, and it does not return unto us void. God is not moved by the breath of praise to do more than He has already done; nor can the Infinite do less than bestow all good, since He is unchanging Wisdom and Love. We can do more for ourselves by humble fervent petitions; but the All-loving does not grant them simply on the ground of lip-service, for He already knows all. Prayer cannot change the Science of Being, but it does bring us into harmony with it. Goodness reaches the demonstration of Truth. A request that another may work for us never does our work. The habit of pleading with the divine Mind, as one pleads with a human being, perpetuates the belief in God as humanly circumscribed—an error which impedes spiritual growth. God is Love. Can we ask Him to be more? God is Intelligence. Can we inform the infinite Mind, or tell Him anything He does not already comprehend? Do we hope to change perfection? Shall we plead for more at the open fount, which always pours forth more than we receive? The unspoken prayer does bring us nearer the Source of all existence and blessedness. Asking God to be God is a “vain repetition.” God is “the same yesterday, and to-day, and forever”; and He who is immutably right will do right, without being reminded of His province. The wisdom of man is not sufficient to warrant him in advising God. Who would stand before a blackboard, and pray the principle of mathematics to work out the problem? The rule is already established, and it is our task to work out the solution. Shall we ask the divine Principle of all goodness to do His own work? His work is done; and we have only to avail ourselves of God's rule, in order to receive the blessing thereof. The divine Being must be reflected by man—else man is not the image and likeness of the patient, tender, and true, the one “altogether lovely”; but to understand God is the work of eternity, and demands absolute concentration of thought and energy. How empty are our conceptions of Deity! We admit theoretically that God is good, omnipotent, omnipresent, infinite, and then we try to give information to this infinite Mind; and plead for unmerited pardon, and a liberal outpouring of benefactions. Are we really grateful for the good already received? Then we shall avail ourselves of the blessings we have, and thus be fitted to receive more. Gratitude is much more than a verbal expression of thanks. Action expresses more gratitude than speech. If we are ungrateful for Life, Truth, and Love, and yet return thanks to God for all blessings, we are insincere; and incur the sharp censure our Master pronounces on hypocrites. In such a case the only acceptable prayer is to put the finger on the lips and remember our blessings. While the heart is far from divine Truth and Love, we cannot conceal the ingratitude of barren lives, for God knoweth all things. What we most need is the prayer of fervent desire for growth in grace, expressed in patience, meekness, love, and good deeds. To keep the commandments of our Master and follow his example, is our proper debt to Him, and the only worthy evidence of our gratitude for all He has done. Outward worship is not of itself sufficient to express loyal and heartfelt gratitude, since He has said: “If ye love Me, keep My Commandments.” The habitual struggle to be always good, is unceasing prayer. Its motives are made manifest in the blessings they bring—which, if not acknowledged in audible words, attest our worthiness to be made partakers of Love. Simply asking that we may love God will never make us love Him; but the longing to be better and holier—expressed in daily watchfulness, and in striving to assimilate more of the divine character—this will mould and fashion us anew, until we awake in His likeness. We reach the Science of Christianity through demonstration of the divine nature; but in this wicked world goodness will “be evil spoken of,” and patience must work experience. Audible prayer can never do the works of spiritual understanding, which regenerates; but silent prayer, watchfulness, and devout obedience, enable us to follow Jesus' example. Long prayers, ecclesiasticism, and creeds, have clipped the divine pinions of Love, and clad religion in human robes. They materialize worship, hinder the Spirit, and keep man from demonstrating his power over error. Sorrow for wrong-doing is but one step towards reform, and the very easiest step. The next and great step required by Wisdom is the test of our sincerity—namely, reformation. To this end we are placed under the stress of circumstances. Temptation bids us repeat the offence, and woe comes in return for what is done. So it will ever be, till we learn that there is no discount in the law of justice, and that we must pay “the uttermost farthing.” The measure ye mete “shall be measured to you again,” and it will be full “and running over.” Saints and sinners get their full award, but not always in this world. The followers of Christ drank His cup. Ingratitude and persecution filled it to the brim; but God pours the riches of His love into the understanding and affections, giving us strength according to our day. Sinners flourish “like a green bay-tree”; but, looking farther, the Psalmist could see their end—namely, the destruction of sin through suffering. Prayer is sometimes used, as a confessional to cancel sin. This error impedes true religion. Sin is forgiven, only as it is destroyed by Christ-Truth and Life. If prayer nourishes the belief that sin is cancelled, and that man is made better by merely praying, it is an evil. He grows worse who continues in sin because he thinks himself forgiven. An apostle says that the Son of God (Christ) came to “destroy the works of the devil.” We should follow our divine Exemplar, and seek the destruction of all evil works, error and disease included. We cannot escape the penalty due for sin. The Scriptures say, that if we deny Christ, “He also will deny us.” The divine Love corrects and governs man. Men may pardon, but this divine Principle alone reforms the sinner. God is not separate from the wisdom He bestows. The talents He gives we must improve. Calling on Him to forgive our work, badly done or left undone, implies the vain supposition that we have nothing to do but to ask pardon, and that afterwards we shall be free to repeat the offence. To cause suffering, as the result of sin, is the means of destroying sin. Every supposed pleasure in sin will furnish more than its equivalent of pain, until belief in material life and sin is destroyed. To reach heaven, the harmony of Being, we must understand the divine Principle of Being. “God is Love.” More than this we cannot ask; higher we cannot look; farther we cannot go. To suppose that God forgives or punishes sin, according as His mercy is sought or unsought, is to misunderstand Love and make prayer the safety-valve for wrong-doing. Jesus uncovered and rebuked sin before He cast it out. Of a sick woman He said that Satan had bound her; and to Peter He said, “Thou art an offense unto me.” He came teaching and showing men how to destroy sin, sickness, and death. He said of the fruitless tree, “It is hewn down.” It is believed by many that a certain magistrate, who lived in the time of Jesus, left this record: “His rebuke is fearful.” The strong language of our Master confirms this description. The only civil sentence which He had for error was, “Get thee behind Me, Satan.” Still stronger evidence that Jesus' reproof was pointed and pungent is in His own words—showing the necessity for such forcible utterance, when He cast out devils and healed the sick and sinful. The relinquishment of error deprives material sense of its false claims. Audible prayer is impressive; it gives momentary solemnity and elevation to thought; but does it produce any lasting benefit? Looking deeply into these things, we find that “a zeal... not according to knowledge,” gives occasion for reaction unfavorable to spiritual growth, sober resolve, and wholesome perception of God's requirements. The motives for verbal prayer may embrace too much love of applause to induce or encourage Christian sentiment. Physical sensation, not Soul, produces material ecstasy, and emotions. If spiritual sense always guided men at such times, there would grow out of those ecstatic moments a higher experience and a better life, with more devout self-abnegation, and purity. A self-satisfied ventilation of fervent sentiments never makes a Christian. God is not influenced by man. The “divine ear” is not an auditorial nerve. It is the all-hearing and all-knowing Mind, to whom each want of man is always known, and by whom it will be supplied. The danger from audible prayer is, that it may lead us into temptation. By it we may become involuntary hypocrites, uttering desires which are not real, and consoling ourselves in the midst of sin, with the recollection that we have prayed over it—or mean to ask forgiveness at some later day. Hypocrisy is fatal to religion. A wordy prayer may afford a quiet sense of self-justification, though it makes the sinner a hypocrite. We never need despair of an honest heart, but there is little hope for those who only come spasmodically face to face with their wickedness, and then seek to hide it. Their prayers are indexes which do not correspond with their character. They hold secret fellowship with sin; and such externals are spoken of by Jesus as “like unto whited sepulchres... full of all uncleanness.” If a man, though apparently fervent and prayerful, is impure, and therefore insincere, what must be the comment upon him? If he had reached the loftiness of his prayer, there would be no occasion for such comment. If we feel the aspiration, humility, gratitude, and love which our words express—this God accepts; and it is wise not to try to deceive ourselves or others, for “there is nothing covered that shall not be revealed.” Professions and audible prayers are like charity in one respect—they “cover a multitude of sins.” Praying for humility, with whatever fervency of expression, does not always mean a desire for it. If we turn away from the poor, we are not ready to receive the reward of Him who blesses the poor. We confess to having a very wicked heart, and ask that it may be laid bare before us; but do we not already know more of this heart than we are willing to have our neighbor see? We ought to examine ourselves, and learn what is the affection and purpose of the heart; for this alone can show us what we honestly are. If a friend informs us of a fault, do we listen to the rebuke patiently, and credit what is said? Do we not rather give thanks that we are “not as other men?” During many years the author has been most grateful for merited rebuke. The sting lies in unmerited censure—in the falsehood which does no one any good. The test of all prayer lies in the answer to these questions: Do we love our neighbor better because of this asking? Do we pursue the old selfishness, satisfied with having prayed for something better, though we give no evidence of the sincerity of our requests by living consistently with our prayer? If selfishness has given place to kindness, we shall regard our neighbor unselfishly, and bless them that curse us; but we shall never meet this great duty by simply asking that it may be done. There is a cross to be taken up, before we can enjoy the fruition of our hope and faith. Dost thou “love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind?” This command includes much—even the surrender of all merely material sensation, affection, and worship. This is the El Dorado of Christianity. It involves the Science of Life, and recognizes only the divine control of Spirit, wherein Soul is our master, and material sense and human will have no place. Are you willing to leave all for Christ, for Truth, and so be counted among sinners? No! Do you really desire to attain this point? No! Then why make long prayers about it, and ask to be Christians, since you care not to tread in the footsteps of our dear Master? If unwilling to follow His example, wherefore pray with the lips that you may be partakers of His nature? Consistent prayer is the desire to do right. Prayer means that we desire to, and will, walk in the light so far as we receive it, even though with bleeding footsteps, and waiting patiently on the Lord, will leave our real desires to be rewarded by Him. The world must grow to the spiritual understanding of prayer. If good enough to profit by Jesus' cup of earthly sorrows, God will sustain us under these sorrows. Until we are thus divinely qualified, and willing to drink His cup, millions of vain repetitions will never pour into prayer the unction of Spirit, in demonstration of power, and “with signs following.” Christian Science reveals a necessity for overcoming the world, the flesh and evil, and thus destroying all error. Seeking is not sufficient. It is striving which enables us to enter. Spiritual attainments open the door to a higher understanding of the divine Life. One of the forms of worship in Thibet is to carry a praying-machine through the streets, and stop at the doors to earn a penny by grinding out a prayer; whereas civilization pays for clerical prayers, in lofty edifices. Is the difference very great, after all? Experience teaches us that we do not always receive the blessings we ask for in prayer. There is some misapprehension of the source and means of all goodness and blessedness, or we should certainly receive what we ask for. The Scriptures say: “Ye ask, and receive not, because ye ask amiss, that ye may consume it upon your lusts.” What we desire and ask for it is not always best for us to receive. In this case infinite Love will not grant the request. Do you ask Wisdom to be merciful and not punish sin? Then “ye ask amiss.” Without punishment, sin would multiply. Jesus' prayer, “forgive us our debts,” specified also the terms of forgiveness. When forgiving the adulterous woman He said, “Go, and sin no more.” A magistrate sometimes remits the penalty, but this may be no moral benefit to the criminal; and at best, it only saves him from one form of punishment. The moral law, which has the right to acquit or condemn, always demands restitution, before mortals can “go up higher.” Broken law brings penalty, in order to compel this progress. Mere legal pardon (and there is no other, for divine Principle never pardons our sins or mistakes till they are corrected) leaves the offender free to repeat the offense; if, indeed, he has not already suffered sufficiently from vice to make him turn from it with loathing. Truth bestows no pardon upon error, but wipes it out in the most effectual manner. Jesus suffered for our sins, not to annul the divine sentence against an individual's sin, but to show that sin must bring inevitable suffering. Petitions only bring to mortals the results of their own faith. We know that a desire for holiness is requisite in order to gain it; but if we desire holiness above all else, we shall sacrifice everything for it. We must be willing to do this, that we may walk securely in the only practical road to holiness. Prayer alone cannot change the unalterable Truth, or give us an understanding of it; but prayer coupled with a fervent habitual desire to know and do the will of God will bring us into all Truth. Such a desire has little need of audible expression. It is best expressed in thought and life. About HackerNoon Book Series: We bring you the most important technical, scientific, and insightful public domain books. This book is part of the public domain. Mark Twain (2004). Christian Science. Urbana, Illinois: Project Gutenberg. Retrieved October 2022 https://www.gutenberg.org/cache/epub/3187/pg3187-images.html This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at , located at . www.gutenberg.org https://www.gutenberg.org/policy/license.html

NO LESS CAN OCCUR FROM TRUSTING GOD WITH OUR DESIRES

How Jesus fled from Capernaum, and the Galileans at first fell away from him;

Philochristus: Memoirs of a Disciple of the Lord by Edwin Abbott Abbott is part of the HackerNoon Books Series. You can jump to any chapter in this book . How John the Prophet doubted concerning Jesus; and concerning them that are “born of women;” and of the beheading of John the Prophet. here How John the Prophet doubted concerning Jesus; and concerning them that are “born of women;” and of the beheading of John the Prophet. On the third or fourth day after that we had seen Barabbas, we came to Bethsaida. And behold, as Jesus was exhorting the people, there came into the synagogue two disciples of John the Prophet. And the principal Scribe of the place brought the men in, saying that they had a message from the Prophet to Jesus of Nazareth. Then all men held their peace and expected what the message should be; and I remembered the words of Barabbas concerning John, and my mind presaged that the prophet had sent to bid Jesus release him. But the Scribe (for he knew what the message was, and desired to discredit Jesus) said aloud that the message was a strange one, not fit for the ear of the common multitude; therefore it should be reserved for the ear of Jesus alone. But all the people listened the more intently; and Jesus gave command that the messengers should deliver their message aloud, and they did so. Now the words of the message were these, “John the Prophet hath sent us to thee from the prison of Herod, saying, ‘Art thou he that should come, or must we look for another?’ ” When we heard these words we all looked that Jesus should either rebuke the Prophet for his want of faith, or else make some comfortable answer, saying that he would come with speed and deliver the Prophet from his bonds. Howbeit Jesus made no answer, but continued his exhortation; and he drove out certain unclean spirits, and forgave sins. But when he had ended these things, he called to the disciples of John, and he repeated to them those passages of the prophets which describe the signs of Redemption, and in particular the prophecy of Isaiah: how the ears of the deaf shall be unstopped to hear the tidings of Redemption, and the eyes of the blind shall be opened to discern the truth of the Lord; and the lame man shall leap as a hart in the paths of salvation; and the tongue of the dumb shall sing the praises of the Lord. And he said unto the two messengers, “Go and show John the things which ye do hear and see: the blind receive their sight, and the lame walk; the lepers are cleansed, and the deaf hear; the dead are raised up, and the poor have the gospel preached to them.” Then he added these words, “Blessed is he who shall not be offended in me.” When the messengers were departed, Jesus spake to the people concerning John, saying that John (howbeit he might have changed and fallen from his first estate, seeming to be, for the time, unstable as a reed or pliant as a courtier) was, none the less, truly a prophet, yea, and the greatest of prophets, inasmuch as he was sent by God as the herald of the Redeemer. Then he added thereto a certain saying which filled us all with amazement: yea, and even now after forty years, though I be enlightened with the Holy Spirit, yet can I not choose but be amazed thereat. For the words were these: “Verily I say unto you, among them that are born of women, there hath not risen a greater than John the Baptist: notwithstanding he that is least in the Kingdom of Heaven is greater than he.” When the congregation brake up, many of the people said among themselves that this was an hard saying. Others asked what Jesus meant by dividing them that were “born of women” from them that are in the Kingdom of Heaven; and whether the former meant the living and the latter meant the dead. Now I understood (for Nathanael had instructed me) that Jesus put a difference between them which are born of flesh and blood, and them which are born of the Spirit; wherefore I partly perceived the meaning of his saying, namely, that the kingdom of the Law and of the Prophets now had an end, and that the kingdom of the Spirit of God was at hand; and that the greatest in the former kingdom was less than the least in the latter. Likewise I understood Jesus to say that the sending of this message and the moving of Jesus to take up the arms of the flesh argued in John a certain nature of flesh; as if he thereby shewed himself to be born not of the New Kingdom, but of the Old Kingdom of flesh and blood, albeit the greatest therein. Yet for all this, that such an one as Jesus of Nazareth, whose gentleness and meekness (albeit mixed at all times with a certain royal carriage and demeanour) for the most part exceeded the meekness of a little child, should notwithstanding seem to rate so low the greatest of all the prophets of Israel, and exalt so high the meanest of all the citizens in the Kingdom that was to come (which also seemed perforce to include a certain magnifying of himself as being chief in that Kingdom); this, I say, for all my poising and pondering, still perplexed and distracted my mind, as a thing new and strange, and (I had almost said) monstrous to human reason. I desired to question Nathanael the son of Zebedee concerning these things; but I could not. For having noted the face of one of my mother’s household in the congregation, and fearing lest he might have some message touching my mother’s health, I hasted to seek the man out: and it proved even as I feared, for my mother was indeed sick, and had sent, desiring that I would come to see her. Therefore I went to Jesus at once, and besought him that he would suffer me to go to my mother. As I went to Jesus, I met Eliezer the son of Arak, and would have passed him. But he, noting that I was somewhat moved, stayed me, and having questioned me, he said, “If thou art wise, thou wilt not go to Jesus: for but now, he forbade one of his disciples to bid farewell to his parents, and another he would not so much as suffer to bury the dead body of his father. For he rageth like a young lion taken in the net of the hunter; and whoso leaveth his side, though it be for an hour, seemeth to him a traitor. Be persuaded, therefore, and quit this Jesus of Nazareth, and his rabble of sinners, and come unto the side of the learned, and thou shalt have eminence among us.” Now I could not indeed deny that Jesus had forbidden certain of his disciples to leave him; but he had done it for their advantage, and because he knew that it would have been ill for them to leave him. Therefore I answered Eliezer with the same proverb which the ruler of the synagogue had said to Jesus, that it was better to be the tail of the lion than the head of the fox; and so I left him. For he spake out of a malignant heart, and not because he loved me. Moreover, I knew that if Jesus should say, Go not, it would be well said; for I trusted him in all things. I found Jesus surrounded by many disciples, who had been asking him questions concerning John the Prophet, and concerning the manner of his deliverance. For all we at that time were assured in our minds that John would be delivered: for men counted John the son of Zachariah and Jesus of Nazareth as yoke-fellows in Israel, and the safety of one seemed to depend on the safety of the other, and the salvation of Israel on both. And indeed I myself have often marvelled that Jesus was not moved to adventure to deliver John. But, as I judge, he rejected all such motions as temptations of Satan, because he knew that he had not been sent to smite with the sword but only with the breath of his mouth. Wherefore, if he were tempted at all, it was rather, as I suppose, that he should die with John than that he should fight that John might live. And at this time, methinks, it came into his mind that if indeed it was ordained that John the Prophet should be slain, and perchance he himself also, then was it high time that new labourers should be sent into the harvest of the Lord, to take the places of them that were to pass away. Howbeit, concerning these things I can but conjecture; but, as I remember, when I came to Jesus, he was looking at the young corn in the fields around very intently, and as if he espied in the sight more than others could see. Presently he said to them which sat next to him, “Say ye not, There are yet four months and then cometh the harvest? Behold, I say unto you, Lift up your eyes, and look on the fields, for they are white already to harvest. And he that reapeth receiveth wages and gathereth fruit unto life eternal; that both he that soweth and he that reapeth may rejoice together.” Then Judas said to them which sat nigh unto him, that these words signified that John should be delivered at once, and that a levy was to be made throughout all Galilee: and he added aloud, looking to Jesus, that, “The reapers were ready,” or words to that effect. But Jesus answered and said, “The harvest truly is plenteous, but the labourers are few: pray ye therefore the Lord of the harvest, that he will send forth labourers into his harvest.” Then I spake to Jesus and told him that I desired to go and see my mother. But I thought perchance that he would have restrained me, if it were so indeed that a levy was to be made throughout all Galilee. But he restrained me not, but bade me go in peace and blessed me, and spake comfortable words to me; and wished me to comfort my mother. On the next day I came to Sepphoris, and behold my mother was grievously sick and nigh unto death. But when I took her by the hand and delivered to her the message of Jesus, saying that he bade her be of good cheer, even in that instant her strength came back to her, and her disease abated; and on the fourth day it departed, so that she rose from her bed. But when the day came that I should depart, so it was that my mother desired me to go first to Tiberias, there to collect certain debts which were owing to her now many days. To this I agreed, nothing loth, for it seemed to me that by passing through Tiberias to Capernaum I might bring unto Jesus the newest tidings touching the doings of Herod, and perchance also touching the state of John the Prophet. For there were certain of mine acquaintance in the house of Chuza, the king’s steward, who lived in Tiberias nigh unto the royal palace. So I set out for Tiberias first. But when I reached the city, it being now about the tenth hour of the day, I found the people gathered together in the Greek quarter by twos and by threes in the streets; and in our part of the city, instead of rejoicings (which I had expected, because the Feast of Purim was at this time), there were everywhere signs of lamentation and mourning. So I saluted one of them that passed by, and asked him what these things might mean. But he glanced at my mule (which I had borrowed, for more speed, of a Greek in Sepphoris; for not many in Galilee, except Gentiles, use to ride on mules), and he said, “I perceive that thou art but a sojourner here, else wouldst thou surely have known these tidings which are in the mouths of all the people, since the eighth hour of the day, touching John the Prophet.” Then I said, “What tidings?” He answered “That he is dead, slain with the sword; and they say that his head hath been given to Herodias on a charger. But why speak I of things that concern me not?” So saying he looked at me, as I had been a spy (for the spies of Herod were everywhere in Galilee at this time, and most of all in Tiberias); and so he passed on. Straightway I hasted on to come to the Greek quarter, seeking the house of Chuza. But on my way thither I passed the royal palace; and at the gate thereof were certain of the Thracian guard keeping watch. Now as I passed them, one of the soldiers called to his companion and said, “But wherefore dost thou keep guard to-day?” And the other said, “I keep guard in the place of Thrasymachus who is gone with three centuries to Capernaum.” “And wherefore to Capernaum?” said the first. “There is like to be a tumult in the town,” replied the sentinel, “because of the beheading of this John in Machærus; and they say that the rabble will set some leader at their head, who is to be arrested.” “Nay,” said the other, “and sayest thou arrested? I would have no arresting, but make quick despatch with these leaders of the rabble. But hath Herod heard of this leader?” “Not so,” said the other, “for he is busy in the south with the army; but our general meaneth to take order that Herod shall never hear of him.” With that he laughed, and made a sign to signify beheading, drawing his hand across his throat; then he bade his fellow go carry some message for him, for he should be busy that day; “For,” said he, “the cohort hath not been gone one full hour yet, and will not be here again these six hours or more, for they mean not to take him by force publicly, but will arrest the man quietly at nightfall.” When I heard these things, my spirit fainted, and there was no strength in me; but when I came to myself, it seemed best to journey forwards at once to Capernaum if perchance I might prevent the coming of the Thracian guard and give the alarm to Jesus. So I turned the mule’s head straightway toward the city gate, and rode on the way that leadeth to Capernaum. But she was sore wearied by reason of the length of the journey, and could scarce carry me. Howbeit after the space of an hour’s riding I came up with the rear of the Thracians: but I perceived that I could not pass them. For a certain merchant riding on a fresh mule had passed out from the city gate before me, and behold, they had stayed him, and suffered him not to pass; but he rode behind with the rear. Now when I saw this, I smote my hands together, for I saw that I could be of no avail to my Master. And by this time the houses of Capernaum, that is to say the quay and the houses near the quay, were in sight, and not far off. For one headland only remained between us and the headland whereon the town standeth; and when the Thracians should have passed round that first headland, there were but six furlongs between them and the market-place of Capernaum. But the sun was now nigh setting and the barbarians began to quicken their pace. Therefore I cried unto the Lord in sore distress and left my mule and climbed up to a rock whence I could watch what befel, and there I offered up prayers to the All-Powerful, who alone is able to save. Now behold, by this time the Thracians had passed round the first headland, and the last of them were out of my sight, so that I could see nothing but the quay of Capernaum and two or three fishing-boats riding at anchor just off the quay: and there seemed no signs of tumult; for there was no man stirring there. And presently began the helmets of the Thracians to shine again before mine eyes as their front guard drew near unto the town, and still no man perceived them; for the cliff lay between them and the town, and there were still none save two or three sailors on the quay. Then I took off the covering from my head and waved it in the air that the sailors perchance might take note of it: but they took no note. Now by this time there was but about a space of two furlongs between the front of the column of the Thracians and the quay of Capernaum, and I could hear the captain give the word of command (albeit not in a loud voice) to hasten their march that they might enter the town the more quickly (for darkness was now falling upon the lake); and as the word of command sounded across the water even to my ears in the stillness of the evening, behold, the Thracians hastened their march so that they began to run. Now I held my breath, for I could not so much as pray for very trouble; when lo, a great noise of shouting from the other side of the headland, even from Capernaum; and at the same time a great concourse of people upon the quay, and immediately a long galley appeared, which rowed forth very swiftly toward the eastward side of the lake. Then the barbarians halted, even without the word of command; for they knew that the bird was escaped from the snare of the fowlers: and the noise of their cursing and clamour came up even unto mine ears as I sat upon my place of watching. But I glorified the God of Israel; and gave thanks to Him whose mercy endureth for ever. About HackerNoon Book Series: We bring you the most important technical, scientific, and insightful public domain books. This book is part of the public domain. Edwin Abbott Abbott (2015). Philochristus: Memoirs of a Disciple of the Lord. Urbana, Illinois: Project Gutenberg. Retrieved https://www.gutenberg.org/cache/epub/48843/pg48843-images.html This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at , located at . www.gutenberg.org https://www.gutenberg.org/policy/license.html

How John the Prophet doubted concerning Jesus;

Of the plotting of the Pharisees against Jesus, how they said he had a devil;

Philochristus: Memoirs of a Disciple of the Lord by Edwin Abbott Abbott is part of the HackerNoon Books Series. You can jump to any chapter in this book . How the Forgiveness of Sins is the Key that openeth the New Kingdom; and how the Old Law and the New Law must not be mixed. here How the Forgiveness of Sins is the Key that openeth the New Kingdom; and how the Old Law and the New Law must not be mixed. By this time the autumn was come round, and it wanted but a few days to the tenth day of the month Tisri, which is the Great Day of Atonement. Now so it was that, when we arose on a certain morning (in the first week, as I remember, of the month Tisri), behold, Jesus was not in the house, and when we sought him, we found him on the shore musing; insomuch that at first he was not aware of our presence. But when he saw us, he bade Simon Peter prepare his fishing-boat, for he desired to go out into the deep. So Simon Peter and Andrew launched the boat, and I with them; and Jesus went on board, and there he sat, still musing, while we made ready the tackling and the nets. While we busied ourselves herein, many of the sailors and fishermen of the town came down to the coast and began to launch their vessels; for the day was fair for fishing. Now there was standing on the beach the hunchback Barachiah, the son of Zadok: for his custom was to beg of the sailors, and to do for them such small services as he was able. But he was hated of the most part of the sailors by reason of his envious and malignant disposition, and because he could not refrain from reproaches and revilings. Moreover they accused him that he had sometimes mislaid or hurt their tackling. Others also said that he had an evil eye and brought evil fortune. Wherefore he fared ill with the sailors, and even when they gave him alms, it was as to a dog or an unclean creature: and oftentimes they struck him when he crossed them. Now it chanced that while we made ready our nets, behold, a certain merchant, coming down to the water, stumbled upon a stone and fell against Barachiah. Then Barachiah cried out in anger, “Wast thou born with a bridle in thy hand that thou shouldst treat thy brethren as if they were mules or asses?” But the other replied, “Yea, and thou wast born with a saddle on thy back, that I might ride upon thee.” So saying, he spurned Barachiah out of his path, so that he fell to the ground: and hereat all the sailors laughed. Not long after this there came down two sailors, nigh to the place where Barachiah sat wiping the blood from his face; and one of them spake to the hunchback some words, I know not what, but, as it appeared, of kindness. Then straightway Barachiah rose up and went with the man, and willingly helped him to launch his boat and to prepare his tackling. And the man’s companion laughed and said, “Whence hast thou the power to soften the heart of that child of Satan?” But when Barachiah was departed, the sailor answered that he had in times past shown kindness to a brother of Barachiah, that was now dead; and he added in jest, “In all men there be two hearts, a heart of stone and a heart of flesh: and Barachiah hath his heart of flesh, even as others, though he be a child of Satan.” “Nay,” replied the other, “but if there be a heart of flesh in Barachiah, it would need Solomon’s ring to find out where it is hid.” And so jesting they rowed out into the deep. Now I perceived that Jesus noted all these words of the two sailors, and likewise that which had befallen Barachiah, and while he listened and looked, the appearance of his countenance was altered; for before, he had seemed in his musing like one waiting for an answer to a question, but now like one that had received an answer. Howbeit still he mused and ceased not, while we rowed out into the deep, and busied ourselves with casting our nets. But so it was that, as we rowed and drifted hither and thither in our fishing, we were carried very close to the coast, where the rocks came straight down to the sea after the manner of a wall; and suddenly we heard a piteous sound as of bleating. When we looked up, we saw a lamb, which had strayed from the flock, and had come to a stand upon a ledge in the rock, exceeding narrow, so that it could not go forward, neither knew it how to turn back: but there it stood, and bleated often and piteously, so that our hearts were sorry for the creature, and we would fain have helped it, but knew not how; for there was not space to land. But while we hung upon our oars not knowing what to do, Peter cried out, “The shepherd cometh”; and presently we all discerned him, very high up, and clambering from rock to rock for to reach the lamb. And when we all shouted and beckoned to him, he straightway understood us, and coming down, though with much ado, took the lamb on his shoulders and bore it safely away. Hereat we were all well content; but when I looked on Jesus, his face shone with an exceeding joy, too great, methought, for so small a matter, so that I marvelled. For there was no more in his countenance the look of one questioning, but rather of one gazing upon the glory of God. Then when we had hauled in the net, he gave command that we should row back to Capernaum. Now the next day Jesus showed forth what he had on his mind. For about noon he went down to the place where one Matthew a tax-gatherer was sitting at the house of customs near the quay. And for a while Jesus beheld him, how he bore himself amid all the concourse and stir of that busy place; then he drew nigh, and called Matthew to be one of his disciples, saying unto him, “Follow me.” And Matthew arose and followed him and bade him to a great feast in his house on the same day, and thereto he called many of his acquaintance, both tax-gatherers and sinners, and others of the poorer sort; and Jesus promised that he would come to the feast. But when this was noised about the town, the anger of the Pharisees was great; for they counted it as a sign that Jesus would not join himself to them, nor do anything to gain their favour. But as for the sailors and common people, some rejoiced, others marvelled; insomuch that when we came to Matthew’s house, we found a great concourse of people both round the doors and in the feast-chamber. Now as we entered the chamber, I could not but chafe somewhat for the baseness of the company with whom we were forced to consort. For they were all unlearned men, and given to vain conversation; and many of them had not washed before supper; and the savour of their garments and the heat of the room were scarce to be borne. Moreover I saw at one of the tables Barachiah the son of Zadok, and others with whom I should never have expected to sit at meat. Then the words of Jonathan the son of Ezra came back to my mind, how he had said that Jesus was misled, in that he knew not the evil nature of men; nor could I refrain from imparting these words to Nathanael, who was my companion at the table. But Nathanael answered that I erred greatly, for that Jesus knew the evil that was in men better than any man, and hated it more than any man: “But,” said he, “the evil of unwashed hands and unsavoury garments doth not seem to Jesus the greatest of evils.” “But,” said I, “these men are given to other sins; and how cometh it to pass that Jesus beareth with the sins of these men, but doth not bear with the Scribes, who do not commit such sins?” Then said Nathanael, “As it seemeth to me, there is a certain light in the hearts of men; and whoso hath this light in him, loveth light, and is drawn towards the light whenever the light is placed near to him, even though he may have turned his back upon the light: and thus these sinners are drawn towards Jesus. But if a man for many years make it his business to quench the light in himself, because he feareth it; then he cannot love the light, nor can he be drawn towards it, even though it be very close to him. Even as the Pharisees fear the light in themselves, and say there is no light save in the Law and the Traditions. Therefore they quench the light in their hearts and cannot see the true light; and they destroy the Word of God in their hearts, and cannot hear the true Word.” “But,” said I, “if there be stripped off fine-sounding words from thy speech, to what is the matter like? It is as though thou shouldst say, ‘It is better that a man should commit murder and adultery and theft (provided that he love righteousness), than that he should abstain from all these sins, but not love righteousness.’ ” “Thou knowest well,” replied Nathanael, “that according to a man’s love of righteousness will be his hatred of sin; and whoso really hateth sin, he cannot live therein. Yet what thou sayest is true; there is more hope of the vilest sinner than of the man that hath in his heart no love of righteousness.” I mused for a while, and then I said, “Thou speakest of hope: but doth it seem to thee truthful, looking upon a bad man, to say, this man is good, merely because thou mayest have hopes that he may become good?” But before Nathanael could make answer, there came into my mind the words of the sailor, that “If Barachiah the son of Zadok had a heart of flesh as well as a heart of stone, it would need Solomon’s ring to find out where the heart of flesh was hid;” so I told the words to Nathanael. Straightway Nathanael looked toward the place were Barachiah was sitting at table; and then he turned to me and said, “And hath not our Master the ring of Solomon?” Then I also looked at Barachiah; and I marvelled to see what a gentleness there was in his countenance. But Jesus was at that instant beginning a discourse; so we ceased conversing that we might hearken unto it. The discourse told of a certain son of a kind father, who, taking his patrimony, wandered into a distant city, where he squandered his substance in riotous living, so that he was forced to keep swine like an hireling; but returning to his father he was welcomed. Other like parables he spake: and all the people were marvellously attentive to hear him. Notwithstanding, Jesus would not always discourse himself alone: for he gladly heard others, and by questions led many to speak, questioning them with courtesy in no way akin to condescension (even as a brother meeting brothers after long absence); the merchants concerning foreign countries; the officers of the customs concerning the commerce and wares of the place; the mariners and soldiers concerning the ships and currents and strong places and fortresses whereof they severally had knowledge. With all these common people did Jesus converse, and to each, methought, he added somewhat of his own nature. And so it was that amid all that concourse of vulgar and unlearned people and boors (as the Scribes would have called them), not one did or said anything unworthy of the presence of our Master. Thus did Jesus give to others, and lo, they gave back to him good measure into his bosom, pressed down and running over, according to his own saying. But when he rose up to go, behold, Barachiah the son of Zadok also rose up in haste, and coming to Jesus he fell down on his knees before him, and besought him that he would forgive all the slanders and revilings which he had used concerning Jesus and concerning his disciples. And Jesus both forgave him and blessed him. And from that hour even to the day of his death Barachiah was a new creature; insomuch that he was no longer known among them of Capernaum as the viper, or the child of Satan, but they called him “the changed man.” But as Jesus was now going forth, two of the disciples of John the son of Zachariah came unto him. For they had been present in the chamber, though they had not partaken of the feast; and they marvelled at the cheerfulness of Jesus, because he ate bread and drank wine and conversed freely with the common people, not after the manner of their master. So they were offended at Jesus, and said to him, “Master, why do we and the Pharisees fast oft, but thy disciples fast not?” Now John himself had called Jesus the Bridegroom of Israel. Jesus therefore, using these same words, answered and said, “Can the children of the bride-chamber mourn as long as the bridegroom is with them?” Then he turned and looked at us, and his face was sorrowful; and he added, “But the days will come when the bridegroom shall be taken from them, and then shall they fast in those days.” Then first did Jesus speak concerning his departure from his disciples: and he meant, perchance, that as John the Prophet had been taken from the midst of his disciples, so also would he himself be taken away from us; for the Lord had revealed unto him that Israel was not to be redeemed easily, nor without much tribulation. But by what power he should be thus taken, whether by imprisonment (as had befallen John), or by death of violence (as was shortly to befall John), or by death in course of nature, concerning these things he said naught at this time. But we neither understood his words, neither took we thought of them. But as we came forth, we met Eliezer the son of Arak, and the chief ruler of the synagogue, and many of the elders of the synagogue; and they looked at us with sore displeasure. And the chief ruler did not restrain himself, but said to Jesus aloud in the presence of us all, “Is it even so that thou wouldst fain be Ruler over Israel? Behold, on thy side are Matthew the tax-gatherer, and Barachiah the child of Satan, and Mary the sinner; but on my side are Eliezer the son of Arak and all the elders of the synagogue. Is it not better to be the tail of a lion rather than the head of a dog?” But when Jesus noted how certain of the sinners feared to stand before the faces of Eliezer the son of Arak, and of the ruler of the synagogue, and how they were shaken in their faith and abashed (for that they were accustomed to be despised and to be trampled on, as being without all hope of redemption); then was he exceeding wrath, and he answered and said unto the ruler of the synagogue, “Woe unto the world because of offences: for it must needs be that offences come: but woe to that man by whom the offence cometh.” Then he pointed to the sinners behind him (whom he was wont to call “little ones,” because they were babes in faith), and he spake again to the chief ruler and his party, saying, “Take heed that ye despise not one of these little ones; for I say unto you that in heaven their angels do always behold the face of my Father which is in heaven. For the Son of Man is come to save that which was lost.” Then Eliezer the son of Arak interrupted him and said, “Why eatest thou, contrary to the Traditions, with tax-gatherers and sinners?” But Jesus answered and said, “How think ye? If a man have an hundred sheep, and one of them be gone astray, doth he not leave the ninety-and-nine, and goeth into the mountains, and seeketh that which is gone astray? And if so be that he find it, verily I say unto you, he rejoiceth more of that sheep than of the ninety-and-nine which went not astray.” “But,” said another of the Scribes, “why dost thou shun and rebuke the righteous? What evil is it not to be a sinner?” When Jesus heard that, he said unto him, “They that be whole need not a physician, but they that be sick. But go ye and learn what that meaneth, I will have mercy and not sacrifice. For I am not come to call the righteous, but sinners to repentance.” So saying, he passed on and left the Pharisees, and we followed him. Now Andrew and Simon Peter had been disciples of John the son of Zachariah, before they had joined themselves to Jesus. In the evening, therefore, they resorted to Jesus to question him touching the answer he had that day given to John’s disciples concerning fasting. I was with them, and also Judas of Kerioth, and a certain Eleazar the son of Azariah, a Scribe of Sepphoris and a friend of Jonathan. Now Eleazar did not venture to advise Jesus to use shifts and subterfuges so as to keep friendship with the Pharisees; but he said that perchance such sinners as might be converted to the path of righteousness might not be able to continue therein, unless the path were fenced in by rules and laws, feasts, fasts, and other like ordinances. He also bade Jesus not separate himself from the congregation; for said he, “Whatsoever is decreed by the congregation below, that is decreed by the congregation above; and what is ratified on earth is ratified in heaven; and with whomsoever the spirit of men is pleased the Spirit of God is pleased.” But Jesus answered that as new wine was not like unto old wine, nor a new garment like an old garment, even so the doctrine of John was not like unto his doctrine; neither could the two be mixed. The doctrine of the Pharisees also, he said, was not like his doctrine, and the two kinds of doctrine needed two several and distinct shapes, even as several kinds of wine need several bottles. When Eleazar heard this, he went out; for these words seemed to him (as he said to John the son of Zebedee) to be a kind of proclaiming of war against the Pharisees; so that there appeared no longer any hope of concord between Jesus and them. Judas also, although he still seemed strangely perturbed, and spake less than was his wont, nevertheless said that a great gulf was opening itself between our Master and the Pharisees; “and,” said he, “unless something is speedily done, this gulf will be impassable.” Many also that had been disciples of John the Prophet murmured against Jesus, because he had promised to fulfil the Law and had been expected to follow in the course of John, but now he went contrary to the Law and was for choosing a path of his own. For at that time in Galilee they that honoured John the Prophet were more than they that honoured Jesus of Nazareth. But for my part my soul was given up to thanksgiving and to praise of God, because of this new power which He had sent down to men, of forgiving sins. For if it seemed a divine word to say “Let there be light,” and there was light, much more divine a word it seemed to say, “Let there be righteousness,” and lo, there was righteousness. And when I remembered the saying of the sailor, how that it needed Solomon’s ring to find out the heart of flesh in bad men, and when I called to mind how Jesus had found it out, then it seemed to me that a greater than Solomon was among us. I thought also on the words of Nathanael, how that, in the day of Redemption, the Holy One (blessed is He) will bring the Evil Nature and slay him in the presence of the righteous and of the wicked; and my thoughts were swallowed up in wonder. About HackerNoon Book Series: We bring you the most important technical, scientific, and insightful public domain books. This book is part of the public domain. Edwin Abbott Abbott (2015). Philochristus: Memoirs of a Disciple of the Lord. Urbana, Illinois: Project Gutenberg. Retrieved https://www.gutenberg.org/cache/epub/48843/pg48843-images.html This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at , located at . www.gutenberg.org https://www.gutenberg.org/policy/license.html

How the Forgiveness of Sins is the Key that openeth the New Kingdom;

How some desired Jesus to mix the New Law with the Old Law; and concerning the legion of swine;

North and South by Elizabeth Cleghorn Gaskell, is part of the HackerNoon Books Series. You can jump to any chapter in this book . CHAPTER XIII. here CHAPTER XIII. SOFT BREEZE IN A SULTRY PLACE. “That doubt and trouble, fear and pain, And anguish, all, are shadows vain, That death itself shall not remain; That weary deserts we may tread, A dreary labyrinth may thread. Thro’ dark ways underground be led; Yet, if we will one Guide obey, The dreariest path, the darkest way Shall issue out in heavenly day; And we, on divers shores now cast, Shall meet, our perilous voyage past, All in our Father’s house at last!” R. C. Trench. Margaret flew up stairs as soon as their visitors were gone, and put on her bonnet and shawl, to run and inquire how Betsy Higgins was, and sit with her as long as she could before dinner. As she went along the crowded narrow streets, she felt how much of interest they had gained by the simple fact of her having learnt to care for a dweller in them. Mary Higgins, the slatternly younger sister, had endeavoured as well as she could to tidy up the house for the expected visit. There had been rough-stoning done in the middle of the floor, while the flags under the chairs and table and round the walls retained their dark unwashed appearance. Although the day was hot, there burnt a large fire in the grate, making the whole place feel like an oven; Margaret did not understand that the lavishness of coals was a sign of hospitable welcome to her on Mary’s part, and thought that perhaps the oppressive heat was necessary for Bessy. Bessy herself lay on a squab, or short sofa, placed under the window. She was very much more feeble than on the previous day, and tired with raising herself at every step to look out and see if it was Margaret coming. And now that Margaret was there, and had taken a chair by her, Bessy lay back silent, and content to look at Margaret’s face, and touch her articles of dress, with a childish admiration of their fineness of texture. “I never knew why folk in the Bible cared for soft raiment afore. But it must be nice to go dressed as yo’ do. It’s different fro’ common. Most fine folk tire my eyes out wi’ their colours; but some how yours rest me. Where did ye get this frock?” “In London,” said Margaret, much amused. “London! Have yo’ been in London?” “Yes! I lived there for some years. But my home was in a forest; in the country.” “Tell me about it,” said Bessy. “I like to hear speak of the country, and trees, and such like things.” She leant back, and shut her eyes, and crossed her hands over her breast, lying at perfect rest, as if to receive all the ideas Margaret could suggest. Margaret had never spoken of Helstone since she left it, except just naming the place incidentally. She saw it in dreams more vivid than life, and as she fell away to slumber at nights her memory wandered in all its pleasant places. But her heart was opened to this girl: “Oh, Bessy, I loved the home we have left so dearly! I wish you could see it. I cannot tell you half its beauty. There are great trees standing all about it, with their branches stretching long and level, and making a deep shade of rest even at noonday. And yet, though every leaf may seem still, there is a continual rushing sound of movement all around—not close at hand. Then sometimes the turf is as soft and fine as velvet; and sometimes quite lush with the perpetual moisture of a little, hidden, tinkling brook near at hand. And then in other parts there are billowy ferns—whole stretches of fern; some in the green shadow; some with long streaks of golden sunlight lying on them—just like the sea.” “I have never seen the sea,” murmured Bessy. “But go on.” “Then here and there, there are wide commons, high up as if above the very tops of the trees—” “I am glad of that. I felt smothered like down below. When I have gone for an out, I’ve always wanted to get high up and see far away, and take a deep breath o’ fulness in that air. I get smothered enough in Milton, and I think the sound yo’ speak of among the trees, going on for ever and ever, would send me dazed; it’s that made my head ache so in the mill. Now on these commons, I reckon, there is but little noise?” “No,” said Margaret; “nothing but here and there a lark high in the air. Sometimes I used to hear a farmer speaking sharp and loud to his servants; but it was so far away that it only reminded me pleasantly that other people were hard at work in some distant place, while I just sat on the heather and did nothing.” “I used to think once that if I could have a day of doing nothing, to rest me—a day in some quiet place like that yo’ speak on—it would maybe set me up. But now I’ve had many days o’ idleness, and I’m just as weary ’o them as I was o’ my work. Sometimes I’m so tired out I think I cannot enjoy heaven without a piece of rest first. I’m rather afeard o’ going straight there without getting a good sleep in the grave to set me up.” “Don’t be afraid, Bessy,” said Margaret, laying her hand on the girl’s hand; “God can give you more perfect rest than even idleness on earth, or the dead sleep of the grave can do.” Bessy moved uneasily; then she said: “I wish father would not speak to me as he does. He means well, as I telled yo’ yesterday, and tell yo’ again and again. But yo’ see, though I don’t believe him a bit by day, yet by night—when I’m in a fever, half asleep and half awake—it comes back upon me—oh! so bad! And I think, if this should be th’ end of all, and if all I’ve been born for is just to work my heart and my life away, and to sicken i’ this dree place, wi’ them mill-noises in my ears for ever, until I could scream out for them to stop, and let me have a little piece o’ quiet—and wi’ the fluff filling my lungs, until I thirst to death for one long deep breath o’ the clear air yo’ speak on—and my mother gone, and I never able to tell her again how I loved her, and o’ all my troubles—I think if this life is th’ end, and there’s no God to wipe away all tears from all eyes—yo’ wench, yo’!” said she, sitting up, and clutching violently, almost fiercely, at Margaret’s hand, “I could go mad, and kill yo, I could.” She fell back completely worn out with her passion. Margaret knelt down by her. “Bessy—we have a Father in Heaven.” “I know it! I know it,” moaned she, turning her head uneasily from side to side. “I’m very wicked. I’ve spoken very wickedly. Oh! don’t be frightened by me and never come again. I would not harm a hair of your head. And,” opening her eyes, and looking earnestly at Margaret, “I believe, perhaps, more than yo’ do o’ what’s to come. I read the book o’ Revelations until I know it off by heart, and I never doubt when I’m waking, and in my senses, of all the glory I’m to come to.” “Don’t let us talk of what fancies come into your head when you are feverish. I would rather hear something about what you used to do when you were well.” “I think I was well when mother died, but I have never been rightly strong sin’ somewhere about that time. I began to work in a carding-room soon after, and the fluff got into my lungs, and poisoned me.” “Fluff?” said Margaret, inquiringly. “Fluff,” repeated Bessy. “Little bits, as fly off fro’ the cotton, when they’re carding it, and fill the air till it looks all fine white dust. They say it winds rounds the lungs, and tightens them up. Anyhow, there’s many a one as works in a carding-room, that falls into a waste, coughing and spitting blood, because they’re just poisoned by the fluff.” “But can’t it be helped?” asked Margaret. “I dunno. Some folk have a great wheel at one end o’ their carding-rooms to make a draught, and carry off th’ dust; but that wheel costs a deal of money—five or six hundred pounds, maybe, and brings in no profit; so it’s but a few of th’ masters as will put ’em up; and I’ve heard tell o’ men who didn’t like working in places where there was a wheel, because they said as how it made ’em hungry, at after they’d been long used to swallowing fluff, to go without it, and that their wages ought to be raised if they were to work in such places. So between masters and men th’ wheels fall through. I know I wish there’d been a wheel in our place, though.” “Did not your father know about it?” asked Margaret. “Yes! And he was sorry. But our factory were a good one on the whole; and a steady likely set o’ people; and father was afeard of letting me go to a strange place, for though yo’ would na think it now, many a one then used to call me a gradely lass enough. And I did na like to be reckoned nesh and soft, and Mary’s schooling were to be kept up, mother said, and father he were always liking to buy books, and go to lectures o’ one kind and another—all which took money—so I just worked on till I shall ne’er get the whirr out o’ my ears, or the fluff out o’ my throat i’ this world. That’s all.” “How old are you?” asked Margaret. “Nineteen, come July.” “And I too am nineteen.” She thought more sorrowfully than Bessy did, of the contrast between them. She could not speak for a moment or two for the emotion she was trying to keep down. “About Mary,” said Bessy. “I wanted to ask yo’ to be a friend to her. She’s seventeen, but she’s th’ last on us. And I don’t want her to go to th’ mill, and yet I dunno what she’s fit for.” “She could not do”—Margaret glanced unconsciously at the uncleaned corners of the room—“She could hardly undertake a servant’s place, could she? We have an old faithful servant, almost a friend, who wants help, but who is very particular; and it would not be right to plague her with giving her any assistance that would really be an annoyance and an irritation.” “No, I see. I reckon yo’re right. Our Mary’s a good wench; but who has she had to teach her what to do about a house? No mother, and me at the mill till I was good for nothing but scolding her for doing badly what I didn’t know how to do a bit. But I wish she could ha’ lived wi’ yo’, for all that.” “But even though she may not be exactly fitted to come and live with us as a servant—and I don’t know about that—I will always try to be a friend to her for your sake, Bessy. And now I must go. I will come again as soon as I can; but if it should not be to-morrow, or the next day, or even a week or a fortnight hence, don’t think I’ve forgotten you. I may be busy.” “I’ll know yo’ won’t forget me again. I’ll not mistrust yo’ no more. But remember, in a week or a fortnight I may be dead and buried!” “I’ll come again as soon as I can, Bessy,” said Margaret, squeezing her hand tight. “But you’ll let me know if you get worse.” “Ay, that will I,” said Bessy, returning the pressure. From that day forwards Mrs. Hale became more and more of a suffering invalid. It was now drawing near to the anniversary of Edith’s marriage, and looking back upon the year’s accumulated heap of troubles, Margaret wondered how they had been borne. If she could have anticipated them, how she would have shrunk away and hid herself from the coming time! And yet day by day had, of itself, and by itself, been very endurable—small, keen, bright little spots of positive enjoyment having come sparkling into the very middle of sorrows. A year ago, or when she first went to Helstone, and first became silently conscious of the querulousness in her mother’s temper, she would have groaned bitterly over the idea of a long illness to be borne in a strange, desolate, noisy, busy place, with diminished comforts on every side of the home life. But with the increase of serious and just ground of complaint, a new kind of patience had sprung up in her mother’s mind. She was gentle and quiet in intense bodily suffering, almost in proportion as she had been restless and depressed when there had been no real cause for grief. Mr. Hale was in exactly that stage of apprehension which, in men of his stamp, takes the shape of wilful blindness. He was more irritated than Margaret had ever known him at his daughter’s expressed anxiety. “Indeed, Margaret, you are growing fanciful! God knows I should be the first to take the alarm if your mother were really ill; we always saw when she had her headaches at Helstone, even without her telling us. She looks quite pale and white when she is ill; and now she has a bright healthy colour in her cheeks, just as she used to have when I first knew her.” “But papa,” said Margaret, with hesitation, “do you know I think that is the flush of pain.” “Nonsense, Margaret. I tell you, you are too fanciful. You are the person not well, I think. Send for the doctor to-morrow for yourself; and then, if it will make your mind easier, he can see your mother.” “Thank you, dear papa. It will make me happier, indeed.” And she went up to him to kiss him. But he pushed her away—gently enough, but still as if she had suggested unpleasant ideas, which he should be glad to get rid of as readily as he could of her presence. He walked uneasily up and down the room. “Poor Maria!” said he, half soliloquising, “I wish one could do right without sacrificing others. I shall hate this town, and myself too, if she——. Pray, Margaret, does your mother often talk to you of the old places: of Helstone, I mean.” “No, papa,” said Margaret, sadly. “Then, you see, she can’t be fretting after them, eh? It has always been a comfort to me to think that your mother was so simple and open that I knew every little grievance she had. She never would conceal anything seriously affecting her health from me: would she, eh, Margaret? I am quite sure she would not. So don’t let me hear of these foolish morbid ideas. Come, give me a kiss, and run off to bed.” But she heard him pacing about (racooning, as she and Edith used to call it) long after her slow and languid undressing was finished—long after as she began to listen as she lay in bed. About HackerNoon Book Series: We bring you the most important technical, scientific, and insightful public domain books. This book is part of the public domain. Elizabeth Cleghorn Gaskell (2003). North and South. Urbana, Illinois: Project Gutenberg. Retrieved https://www.gutenberg.org/cache/epub/4276/pg4276-images.html This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at , located at . www.gutenberg.org https://www.gutenberg.org/policy/license.html

SOFT BREEZE IN A SULTRY PLACE.

Of the Good News; and concerning the Kingdom of God; and how we desired of Jesus new laws.

Philochristus: Memoirs of a Disciple of the Lord by Edwin Abbott Abbott is part of the HackerNoon Books Series. You can jump to any chapter in this book . Of the doctrine of John the Prophet, how it suited with the people of the land; and how I was baptized of the Prophet. here Of the doctrine of John the Prophet, how it suited with the people of the land; and how I was baptized of the Prophet. As we drew near to Bethany, we noted many hundreds of travellers on the road, the most part on foot, but many on asses and camels; for rich as well as poor were journeying to the new prophet. A full score of Scribes went past us in the space of an hour; there were also some soldiers going to Machærus; here and there was a tax-gatherer; and Baruch took note of certain that were sinners, outcasts from the synagogue of Capernaum. We had now been journeying for a day and a half; and toward the end of the second day, we began to see the valley of Jordan right over against us. Going down a little further, we perceived that there was a great multitude gathered together near the bank of the river; and presently we could clearly discern the prophet himself. Around him stood men in white garments awaiting purification; at a somewhat greater distance, the mixed multitude hearkening to his words. John himself, wearing no tunic, but clad only in a rough mantle of camel’s hair with a girdle of untanned leather, was sitting upon a rock, and thence he was speaking to the people in a clear voice, whereof the sound (though not as yet the meaning) was borne up even to our ears. For a while we stood still, with one consent, marvelling at the sight; for there had not been a prophet in Israel for four hundred years and more; but presently, riding down with all speed, we came into the valley, and joined ourselves to the multitude: and, albeit, we could not come very nigh to John, for the press, yet was there such a stillness among all the assembly, that we very soon understood whatsoever he said. He had been speaking (this I learned afterwards from one of the bystanders) concerning the old wars and troubles which the Lord had sent on Israel; how, according to the saying of the Prophet Isaiah, the Lord had brought the Assyrian against the land as an axe, whereby He had cut down our chosen nobles and princes, even as a woodman felleth the choicest trees. Also how, in the days of the Prophet Jeremiah, the Lord had sent the blast of His wrath upon the people, and had winnowed away the unstable and faithless into captivity, even as a winnower fanneth the chaff from the wheat. The same things were at hand even now, he said: “Now also the axe is laid at the root of the trees; therefore every tree which bringeth not forth good fruit is hewn down and cast into the fire.” Hereat the multitude cried aloud, saying that it was even so; for indeed we all felt in our hearts that the prophet spake the truth. As the Assyrian axe in the days of old, so now the Roman axe was laid at the root of Israel; and unless the Lord turned away His wrath from us, the nation would be destroyed. But then a stillness fell upon the multitude, as we waited till the prophet should tell us what we should do to turn away the Lord’s wrath. Then the prophet set his face toward the men in white garments, and said to them that they should cleanse their hearts and not their bodies merely, and put away the iniquity of their souls, and he called upon them to confess their sins. He bade them also not to trust in their being children of Abraham, nor in the purifications of the Law, nor in the observances of Sabbaths and feast-days. If, said he, the tree was to escape the axe, it must no longer be barren: “bring forth fruits therefore worthy of repentance, and think not to say within yourselves, We have Abraham to our father, for I say unto you that God is able of these stones to raise up children unto Abraham.” Saying these words, he beckoned to the men in white robes that they should follow him. The multitude made way for them; and he led them down to a place by the side of the river where the reeds and thickets of willow-beds had been rooted up, so that there might be free passage into the water. Then he cried in a clear voice, “Receive the baptism of Repentance,” and bade them plunge themselves beneath the surface. At the same time he offered up prayers to God; and we upon the higher bank said, Amen. When he had made an end of baptizing the men, he went up again to the rock, and thence he again spoke to the people; and as many as desired purification went up to him there. Now while the people were going up by courses, I also began to resolve in my heart that I too would go up in the order of my course. Yet had I sore misgivings in my soul; for it seemed as if I were on the verge of a great sea, launching out into the deep I knew not whither. For the teaching of this new prophet in no wise agreed with the teaching of the Scribes and Lawyers, whom I had reverenced; and if I went with him, I perceived that I must needs go away from them. Now it came to pass that a certain Scribe (who was with our company) perceived the reasonings of my heart, and that I was desirous to receive purification at the hands of John. Therefore he took me by the cloak, and held me back, saying, “Behold, if John the son of Zachariah speaketh well, the Scribes have spoken ill, and have taught ill. Yea, and all thy study of the Law, and thy painful meditations therein, and thy nightly watchings and weariness of the flesh have all been in vain. But wilt thou lightly forsake the teaching of the Law and the Traditions of the Fathers, and all for the sake of one new prophet, concerning whom thou knowest not as yet even that he is a prophet? And wherefore shouldst thou thus seek after prophets? Knowest thou not that the Inscrutable (blessed be He) decreed that, after the destruction of the first Temple, there should be no longer with us the Shekinah, nor the Holy Spirit, nor the Urim and Thummim; wherefore it is said, ‘From the fourth year of King Darius, the Holy Spirit no longer rested upon the prophets.’ But in the place of the prophets (who were not always with Israel) thou hast now the Scribes always with thee, according as it is said, ‘Moses received the Law from Sinai, and the elders delivered it to the prophets, and the prophets to the men of the Great Congregation;’ and it is also said, ‘from the time that the Temple was destroyed, the gift of prophecy was taken from the prophets and given to the Wise.’ ” His words moved me, and I restrained myself for the time. Yet on the other side there rose in my heart a certain Voice, which seemed to come from the Lord, saying, “The words of John are right, and they are simple, converting the soul. Moreover, they are fit for the people of the land, and not only for Scribes and scholars and pedants. But that he is a prophet, thine own heart convinceth thee; for even when thou hearest him, thou knowest that he speaketh not from himself, but that he is taught from above. And did not also the prophets of old speak like things, saying, ‘Rend your hearts, and not your garments,’ and bidding Israel not to offer sacrifice, but to shew mercy, and not to observe Sabbaths, but to do judgment and relieve the oppressed?” So between the words of the Scribe and the words of the Voice within me I was in a great strait. Howbeit for the time I restrained myself and did nothing, but remained where I was, giving heed to the words of the Prophet. Now it came to pass that certain of the soldiers from Machærus went up: and all we in the crowd waited silently expecting that the Prophet would deny purification to these men, except they should first promise to depart from the army of Herod. But he commanded them only to abstain from robbery and outrage. Upon this certain tax-gatherers (whom the Romans call publicans) took confidence, and they too went up. And now indeed all we that looked on, expected that there should have been a great outburst of wrath and of cursing upon them, as upon traitors and apostates from Israel. But the Prophet received these also, and bade them exact no more than that which was appointed to them. To others he said that they were to observe that saying in the Traditions which enjoineth the doing of kindnesses; that is to say, they were to clothe the naked and to feed the hungry, and the like. Hereupon arose a murmuring among certain of the Scribes from Jerusalem, who were standing nigh to the place where I was: and I heard the voice of Hezekiah son of Zachariah saying in an austere manner, “It is said, ‘On three things the world is stayed; on the Law, and on the Worship, and on the bestowal of Kindnesses:’ what meaneth this teacher of strange things therefore, to subvert the Law and the Worship, in that he maketh no mention thereof, but he exalteth Kindnesses to the skies?” Then another said, “He allegeth the authority of no teacher; why therefore hearken we to him?” But a third said, “Peradventure he is a prophet, and is taught of God.” But Hezekiah made answer, “The time of prophets hath passed. Besides, he hath wrought no sign from Heaven; how know we therefore that he is a true prophet?” These things spake the Scribes together, as we went back from the river to the place where our tents were pitched; for by this time the sun was setting. But all that night long my thoughts still beat on the doctrine of John; and I marvelled much whence it came that the people so flocked to John as to a prophet; yea, and that my own heart also was so drawn towards him, although he had wrought no sign in heaven, nor so much as driven out any unclean spirit. But the reason seemed to me partly in himself. For his very countenance, yea, even his gesture and carriage, proclaimed him to be, not a student of books, but one that was taught of God; and yet further the hardships that he endured, and the manner of his clothing and food (for he fed on nothing but locusts and wild honey) shewed to all men that he did not prophesy for gain. But another reason lay in his doctrine. For the doctrine of John was simple and just, commending itself to the consciences of men; not flattering any nor busying itself with abstruse matters; but fit for the work of life and the paths of busy men, able, as it seemed, to carry purity and righteousness even to the side of the plough, and into the ranks of armed men, and into the shops and offices of tradesmen and tax-gatherers. For this cause the teaching of John won a way into the hearts of men of every degree, save only certain of the Pharisees. So when I thought on all these things, I began to be convinced that he was sent of God. But when I went forth on the morrow to behold the purification of the disciples and to hear the teaching of the Prophet, my heart was even more drawn unto him. For I compared him with Abuyah the son of Elishah, and with the ruler of the synagogue, that had driven away the tax-gatherers and sinners from the teaching of repentance; and it seemed to me that John was as much better than they, as light is better than darkness. For though he were of a stern countenance and austere in aspect, yet was the austerity of John in no wise as the austerity of Abuyah the son of Elishah. For Abuyah was sour and peevish, for that he ever loved to find fault, and because he desired to obtain occasion for rebuking, to the intent that he might persuade himself that he was better than others: but John seemed to be austere only because he hated sin. So I no more delayed, but went up with the rest, about the second hour of the day; and I confessed my sins and received purification. After we had been purified, I stood with the rest, clothed in white garments, wholly given up to meditating upon the new life whereto we seemed to have risen out of the waters. But I was aroused by hearing these words spoken with a great vehemency of anger: “Ye serpents, ye generation of vipers, who hath warned you to flee from the wrath to come?” Great indeed was my astonishment when, raising myself to see what they were to whom the Prophet was thus speaking, I discerned the faces of some of the most famous Scribes in Jerusalem. It seemed that they had been questioning him who he was and by what authority he taught these things. But the Prophet rebuked them with exceeding indignation. For he said that they were even as barren trees, full of leaf, but bearing no fruit, fit for naught but to be cut down and cast into the fire. Then they went backward, being put to utter confusion; but John turned to us that had been purified, and spake to us a second time as follows: “I am not the Christ. Call not yourselves my disciples: for I myself am naught but a herald in the wilderness preparing the way for the Great King. But verily the King cometh. Therefore weep no more for the evils of sin. The rough ways of oppression shall be made smooth; the crooked paths of deceit and violence shall be made straight. Let the daughter of Jerusalem rejoice greatly, for her salvation is nigh. For the glory of the Lord draweth near, and all flesh shall see it together. Notwithstanding think not of me as your deliverer. He that hath the bride is the bridegroom, and the Bridegroom of Sion is the Redeemer, who shall espouse her in the day of salvation. I am but the friend of the Bridegroom. Nay, I am but his servant, not worthy to follow him as slave, nor to loose the latchet of his sandal. Ye ask in your hearts who I am. But think not of me, for I am as one that is no man. I am naught but a voice, even the voice of one crying in the wilderness, ‘Prepare ye the way of the Lord, make His paths straight.’ ” Then he warned us that had been purified not to suppose that we needed no further purification. Speaking of the old days of Joshua the Conqueror, he brought to our minds how our fathers had two kinds of purification; one inferior, with water, wherewith they purified things perishable, such as garments and the like; but a more searching purification, wherewith they purified silver and gold and other imperishable things, and this was with fire. Even so, he said, it was given to him to purify only with the washing of water; but one would come after him, the Messiah and Redeemer; and he would purify us with fire and with the Holy Spirit. In the evening, when we, that had received the purification, conversed together in the inn at Jericho, there was much questioning whence the Messiah should come, and by what signs he should be known. But most of the Scribes did not believe that John was a true prophet; and Hezekiah protested that he ought not to be called a prophet, for he had wrought no sign, not even on earth, much less in heaven. But this he said not openly, for fear of the multitude; for almost all believed John to be a prophet. But on the morrow, when we turned ourselves to go northward, heaviness fell upon my heart, and all things seemed flat and unprofitable. All our counsels of action, whether to join ourselves to the army of Herod, or straightway to rise up against the Romans, behold, they now seemed no longer the wisdom of men, but rather the vain talk of children. For what could Barabbas and the sons of Judas do, in comparison with the true Redemption which had been prophesied by the Prophet; or how could they avail to bring about the day of that Redemption? It seemed to be our wisdom to wait for the Lord, who alone could send the true Redeemer. And yet, on the other hand, how was it possible for one that loved Israel and longed after righteousness, to look patiently upon the servitude of his country? Hence I loathed the thought of living in peace at home. When I returned to Sepphoris, I applied myself to labour and to study, if perchance I might settle my thoughts; but I could not, for I was divided between two minds. At one time I was minded to obey John and his teaching, and to set no store on the teaching of the Scribes, nor to give heed to what were called the “light precepts” of the Fathers, such as those concerning tassels and fringes, and the purification of vessels, and the observance of the Sabbath for things without life, and the like; and it seemed nobler to cast these things away, and to say that mercy, and judgment, and truth, and kindness, were the great commandments, and whoso observeth these, observeth all. But then at other times, when I considered with myself how frail and fitful a thing is man, how impotent for all good ends, and how easily led aside from the right path by passion and by ignorance, then I trembled at the thought of casting down the fences which had been raised by the generations of the wise; for I feared lest I should be guilty of presumption, and should fall, and be swallowed up with an utter destruction. But in the minds of other men (and not in me alone) there was at this time much unsettlement and many searchings of heart. For many others in Sepphoris became ill-content with the teaching of the Scribes, and with the performance of the precepts of the Law. Some men even said that, when the Messiah came, there should be no more Law. So, if, even before, men had been expecting the Messiah and looking forward to the Redemption of Sion, much more did they do so now, after the preaching of John the Prophet; insomuch that the whole of Galilee became as dry fuel ready for the flame: and nothing was wanting save a spark of fire from heaven to kindle the whole into a great blaze. By this time I had numbered thirty-four years, or something more; and it was the fourteenth year of the Emperor Tiberius. About HackerNoon Book Series: We bring you the most important technical, scientific, and insightful public domain books. This book is part of the public domain. Edwin Abbott Abbott (2015). Philochristus: Memoirs of a Disciple of the Lord. Urbana, Illinois: Project Gutenberg. Retrieved https://www.gutenberg.org/cache/epub/48843/pg48843-images.html This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at , located at . www.gutenberg.org https://www.gutenberg.org/policy/license.html

Of the doctrine of John the Prophet, how it suited with the people of the land;

Of my doubts concerning the Law; and of the Patriots or Galileans;

Philochristus: Memoirs of a Disciple of the Lord by Edwin Abbott Abbott is part of the HackerNoon Books Series. You can jump to any chapter in this book . Of my childhood in Galilee; and how I gave myself wholly to the study of the Law here Of my childhood in Galilee; and how I gave myself wholly to the study of the Law My former name was Joseph the son of Simeon, and I was born in Sepphoris, the metropolis of Galilee, in the twentieth year of the reign of the Emperor Augustus, about four years before the death of King Herod. In those days Israel was grievously afflicted, and tribulation befell the righteous. Satan put it into the heart of the rulers of the land to move the people to the worship of false gods, and the Lord God had not yet raised up a Redeemer for Israel. In my fourth year my father’s brother, the Rabbi Matthias, was burned alive by Herod for causing his scholars to cast down the golden image of an eagle which the king had set up over the gate of the temple of the Lord. Not many months afterwards, the Romans marched through Sepphoris in order to bring succour to Sabinus, who was hard beset by the men of Jerusalem in the fortress called Antonia; and we fought against them, and my father was taken captive and crucified by Varus. Now as concerning my father and my father’s brother, how they were slain, perchance I remember their deaths rather from my mother’s often mention of them in after times than from what I heard then: but this thing can I never forget, for I saw it with mine own eyes: namely, how, when my mother brought me forth from the caves of Arbela whither we had been sent for refuge, behold, where Sepphoris had stood, there was not now one house standing; and I saw also the bodies of many of my kinsfolk, which lay unburied and crying unto the Lord for vengeance. Yet the Lord sent no avenger. After this came tidings that the Parthians, which went with Varus, had laid waste the country in the south far and wide, and had slain our brethren with the sword; and that Varus had taken two thousand of my countrymen in Jerusalem and had crucified them, and among them Eleazar, the youngest and dearest of my mother’s brethren. Then my mother led me to a rocky place not far from Sampho. There was a cave there, and only one path led to it, and that so narrow that no multitude of men could force an entrance, if one brave man withstood them. When we were come thither, my mother lifted up her voice and wept, and pointing to the cave she said, “In former times this cave was held by my mother’s brother, Hezekiah by name. Six children he had; and he fled from Herod the King with them and with his wife, and here they took refuge. Now when the king could by no means drive Hezekiah hence by force, he offered much gold unto him if he would come forth from the cave quietly. But when Hezekiah refused, the king began to let down armed men by ropes from the top of the hill, with firebrands in their hands, to kindle fires at the mouth of the cave. Then when no hope of safety remained, behold, my mother’s brother brought out his children, and slew the youngest with his sword in the sight of the king. Afterwards he laid his hands on his second child. But Herod, perceiving his intent, stretched out his right hand and besought Hezekiah to spare his children and to come forth in peace. But he slew the second also, heaping reproaches on Herod as an usurper and a son of Edom, sitting on David’s seat; and he slew the third and the rest likewise, even to the sixth, and last of all his wife; and then he cast himself down the steep place and perished.” Then spake my mother unto me and said, “The Lord do so unto thee, my son, and more likewise, if thou avenge not the blood of thy kinsfolk and of thy father.” So it came to pass that, even from a child, I hated the very name of a Gentile with an exceeding hatred; insomuch that I should have accounted him blessed who should have taken the children of Rome (according as it is written) and dashed them against the stones. There stood up at this time divers to lead Israel; but they were no true leaders of the people, and the Lord had not sent them. Athronges the shepherd, a man of great stature, and Simon, one of the servants of Herod the King, rose up in the south of Judah; but they both perished, and their followers were scattered. Again, about the time of the numbering of the people, when the decree went forth from the Emperor Augustus that all Israel should be taxed, there rose up Judas of Gamala. This was about the thirty-third year of the Emperor Augustus. The people came to him from all sides; and Judas taught them that it was not lawful to pay tribute to Cæsar, nor to call any man Master, save God alone. At that time I was some thirteen years old; and I saw him when, with a thousand men, he marched into Capernaum and burned down the house of customs there; and as I looked upon his face, and the numbers of his followers, I thought within my heart, “Surely the hand of the Lord is with this man, surely this is the Redeemer of Israel, even the Messiah to whom all the prophets bear witness, that he must arise and judge the land.” But five Sabbaths had not passed away before he also had been cut off; and all the men that were with him were either scattered to their homes or slain. Meanwhile, as I grew up, I was being trained by my mother with all care in the paths of the law of Israel; and according to the custom of my people, at five years old I had begun to learn the Scripture, and, at ten years, Mishnah; and I profited more than my companions in the study of the Traditions. But when I read how great things God had done in times past for His chosen ones, and how He had redeemed Israel by the hand of His servants Gideon and David, then did my heart burn within me; and I besought the Lord that He would repeat His mercies upon His chosen people, and that He would speedily send that Messiah of whom all the prophets spake, for the Redemption of Israel. Afterwards I questioned one of my teachers, by name Abuyah the son of Elishah, and I said unto him, “It is revealed and known before the All-seeing (blessed is He) that our will is to do His will: and what hindereth?” Then he answered and said, “The dough in the leaven” (meaning Gentile customs, which corrupt the customs of Israel even as leaven changeth bread) “and servitude to the Kingdom.” Then I said, “Why therefore do we not rise up against the Gentile Kingdom?” But he answered, “Joseph, son of Simeon, busy thyself with the Law. Whosoever is busied in the Law for the Law’s sake deserveth many things; and not only so, but he is worth the whole world. He is called friend, beloved; loveth God, loveth mankind; pleaseth God, pleaseth mankind. And it clotheth him with meekness and fear, and fitteth him to become righteous, pious, upright, and faithful; and removeth him from sin, and bringeth him towards the side of merit.” Then said I, “But wherefore doth not the God of our Salvation bring freedom to Israel?” But he answered, “It is said, The tables were the work of God, and the writing was the writing of God, graven upon the tables. Read not , graven, but , freedom; for thou wilt find none free, save only them which be occupied in the learning of the Law. For whoso is occupied in learning the Law, behold, it magnifieth him and exalteth him over all things.” charuth cheruth Then I applied myself more diligently to the study of the Law, and I observed Sabbaths and festivals, and practised ablutions with all scruple; and I became known among my companions as a sin-fearer, instructed in the wisdom of the Law, avoiding those lesser faults which are called the “Descendants,” as well as those which are called the “Fathers”; insomuch that I would not even curdle milk on the Sabbath, because that had been declared by the decisions of the Wise to be a lesser kind of building; neither would I walk upon grass during the Sabbath, because that also had been pronounced by the Rabbis to be a lesser kind of threshing. Also in the matter of fringes and phylacteries, and in smaller matters, even to the burning of nail-parings, I walked diligently according to the decisions of the Ancients. Thus in all things I strove to bear in mind the saying that “While in the written Law there are light as well as weighty precepts, the precepts of the Scribes are all weighty.” I took little sleep, little merriment; I associated myself ever with the wise, and abstained from the company of the people of the land (for by this name the Pharisees were wont to call them that gave not themselves to the study of the Law); I settled my heart to study; I asked, and answered, and whatsoever I received I strove to add thereto. And it came to pass that, because I had a strength of memory more than was usual among my fellow-students, my teacher said to me, “Joseph, son of Simeon, thou art a plastered cistern, which loseth no drop of water”; and by this name of “plastered cistern” I became known among my fellows. And when I perceived that the Traditions said little concerning a Messiah; and that my teachers also said little, and had no hope, nor so much as a desire (for the most part) that a Messiah should ever come, but were wholly given up to the study of the Law; then I endeavoured myself also to do the same, and to put away the thought of a Redeemer. Nevertheless at times the question would arise within me, “Wherefore do I serve God for naught?” For all around I saw the wicked and the scornful seated, as kings, in high places, and the poor and the humble trampled under foot. There was the name of peace among us, but it was no peace; for Satan was making war upon us under the semblance of peace. Everywhere defilement was taking the land by force or by stealth. Many Greek cities, called by the names of the great ones among the Gentiles, were built in the midst of us, such as Tiberias, and Julias, and Cæsarea Stratonis, and Cæsarea Philippi; and even in our city of Sepphoris, now rebuilt, we were constrained to admit Greeks to be our fellow-citizens. Theatres and amphitheatres, and games, and alien rites in honour of false gods, had been brought in among us. Images of living things began to be seen on every side, and even our coinage was defiled with the uncleanness of the Gentiles; so that, in place of the vine-clusters and wheat-sheaf and star of Israel, we were forced to handle the semblances of Thracian shields and helmets, and the winged rod of enchantments, called by the Gentiles the caduceus. Moreover, as each year passed, our fears waxed greater and greater, lest at last the eagles of the Gentiles should be brought from Cæsarea into the streets of the Holy City itself, and lest the image of the Emperor should be set up therein. For the former Emperor, even Cæsar Augustus, was now dead, and a new Emperor reigned in his stead, whose name was Tiberius. But he attained not unto the former Emperor in wisdom; wherefore the minds of many were unsettled, the common people fearing lest the Romans should take away their religion, and the Scribes fearing lest the common people should incense the Romans by fresh revolt, and so bring destruction on the nation. So it came to pass that by reason of my continual sorrow for the burdens of Sion, my heart was pressed down with care, and my trouble became too heavy for me to bear; and I found no peace, no, not even in the study of the Law. In vain I repeated to myself the saying of the Wise, “Whoso studieth the Law, he becometh modest and long-suffering and forgiving of insult”; and again, “The Law is acquired by long-suffering, by a good heart, by faith in the Wise, by acceptance of chastisements.” I looked upon my countrymen in their servitude, and I could not feel long-suffering; neither could I attain to the wisdom of the acceptance of chastisements. When I mentioned my trouble to my teacher, Abuyah the son of Elishah, he rebuked me for presumption; for he said that such doubts came of evil, neither would he hearken unto me. Therefore I turned to another of the Scribes, whose name was Jonathan the son of Ezra. Now Jonathan was older than Abuyah the son of Elishah, but not so learned. Howbeit he was of a more gentle and loving disposition. He said to me, “Beware lest thou follow the path of Elishah the son of Solomon.” “What path?” I asked. Then Jonathan answered as follows: “It is reported that Elishah the son of Solomon was once studying the Scriptures, and he saw two men taking birds’ nests. The one obeyed not the Law, but took the mother with the young; yet he went his way in peace. The other obeyed the Law and took the young only, but let the mother go free; yet as he descended from the tree a serpent stung him and he died. Then said Elishah the son of Solomon, ‘Is it not written, The young thou mayest take to thyself, but the mother thou shalt surely let go, that it may be well with thee and that thou mayest live many days? Verily the promises of God are naught, for the man that obeyed hath not lived many days, but the man that disobeyed is unhurt.’ ” Then said I, “And what answer was made to Elishah the son of Solomon?” And my teacher replied, “Whosoever obeyeth the Law, his days will be long in the world to come.” Then was my heart comforted for a while, and I devoted myself even more diligently than before to the study of the Law. About HackerNoon Book Series: We bring you the most important technical, scientific, and insightful public domain books. This book is part of the public domain. Edwin Abbott Abbott (2015). Philochristus: Memoirs of a Disciple of the Lord. Urbana, Illinois: Project Gutenberg. Retrieved https://www.gutenberg.org/cache/epub/48843/pg48843-images.html This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at , located at . www.gutenberg.org https://www.gutenberg.org/policy/license.html

Stories, News & Mentions about UCLEAN

Uclean’s Stories on HackerNoon

Uclean's News & Mentions