A very good guessing of his father's wonts and thoughts was that of Joseph while riding from Tiberias, for as the horsemen came up the lane at a canter the old man was wending homeward from his counting-house, wishing Peter and Andrew, James and John and the rest good fortune with their nets, or else, he had begun to think, the order from Damascus cannot——- The completed sentence would probably have run: cannot be executed, but the sound of the hooves of Joseph's horse checked the words on his lips and he had to squeeze himself against the ditch, to escape being trodden upon. Joseph sprang from the saddle. Father, I haven't hurt you, I hope? I was dreaming. Why, Joseph, it is you! You haven't hurt me, and I was dreaming too. But what a beautiful horse you are riding! Aren't you afraid he will run away? Up and down these lanes he would give us a fine chase. No, Joseph replied, he'll follow me. And the horse followed them, pushing his head against Joseph's shoulder from time to time; but Joseph was too much engaged with his father to do more than whistle to Xerxes when he lingered to browse.
As we rode past Tiberias, I had imagined you, Father, sitting in the verandah drinking sherbet. We will have some presently, Dan answered. I was detained at my business. Tell me, Father, how are the monkeys and the parrots? Much the same as you left them, Dan answered, as he laid his hand on the latch of the large wooden gate. A servant came forward to conduct them, and Joseph threw his reins to him.
A monkey came hopping across the sward and jumped on to Joseph's shoulder. Another came, and then a third. Dan would have been annoyed if the monkeys had not recognised Joseph, for it seemed to him quite natural that all things should love Joseph. You see, he continued, the parrots are screaming and dancing on their perches, waiting for you to scratch their polls. Joseph complied, and then Dan wearied of the monkeys, which were absorbing Joseph's attention, and drove them away. You haven't told me that you're glad to be back in Galilee in front of that beautiful lake. Jerusalem has its temple but God made the lake himself. But you don't seem as pleased to be back as I'd like. Father, it is of thee I'm thinking and not of temples or lakes, Joseph answered, and for a moment Dan could not speak, so deep was his happiness, and so intense. Overcome by it, they walked a little way and Joseph followed his father up the tall stairs on to the verandahed balcony, and when they had drunk some sherbet and Joseph had vowed he had not tasted any like it, Dan interposed suddenly: but thou hast not told me, Joseph, how thou camest by thy beautiful horse. He came from Egypt, Joseph answered casually, and was about to add that he was an Egyptian horse, but on second thoughts it seemed to him that it would be well not to speak the word "Egypt" again: to do so might put another question into his father's mouth; he would not commit himself to a rank lie, and to tell that he had gone to Egypt could not do else than lead him into an intricate story which would indispose his father to listen to Pilate's projects, or at least estrange Dan's mind from a calm judgment of them; so he resolved to omit all mention of Banu, Jesus and Egypt and to begin his narrative with an account of his meeting with the camel-driver Gaddi. But the camel-driver seemed to be the last person that Dan was interested in. But he's my partner! Joseph exclaimed, and it was he who sent me to Pilate. I'll tell thee about the Essenes afterwards. And feeling that he had at last succeeded in fixing his father's attention on that part of the story which he wished to tell him, Joseph said: an excellent governor, one who is ready to listen to all schemes for the furtherance of commercial enterprise in Judea: he has ridded the hills of the robbers; and his account of the summer in the desert with the Roman soldiers, smoking out nest after nest and putting on crosses those that were taken alive interested the old man. I wish he would start on Samaria, Dan mentioned casually; and Joseph replied, and he will as soon as he is certain that he can rely on the help of men like thee. Pilate's favour is worth winning, Father, and it can be won. I doubt thee not, but wilt tell how it may be won, my boy? By falling in with his projects, Joseph answered, and began his relation. And when he had finished, Dan sat meditating, casting up the account: Pilate's good will is desirable, he said, but a large sum of money will have to be advanced. But, Father, the carrying trade has been a great success. Well, let us go into figures, Joseph. And they balanced the profits against the losses. Without doubt thou hast done well this last half year, Dan said, and if business don't fall away—— But, Father, Joseph interrupted, think of the profit my account would have shown if we had not lost two convoys. The loss has already been very nearly paid off. There are no more robbers and the demand for figs is steady in Jerusalem. Figs ripen much earlier—— Say no more, Joseph. My money is thy money, and if fifty camels be wanted, thou shalt have them. 'Tis the least I can do for thee, for thou hast ever been a frugal son, Joseph, and art deserving of all I have. So Pilate has heard of my fish-salting and maybe that was why he met thee on such fair terms. That has much to do with it, Joseph replied, and he watched the look of satisfaction that came into his father's face. But tell me, Joseph, has all this long time been spent smoking out robbers? Tell me again of their caves. Well, Father, the caves often opened on to ledges, and we had to lower the soldiers in baskets.
And the tale how one great cavern was besieged amused the old man till he was nigh to clapping his hands with delight and to reminding Joseph of the time when he used to ask his grandmother to tell him stories. Were she here she'd like to hear thee telling thy stories. Thou wast in her thoughts to the last and now we shall never see her any more, however great our trouble may be; and in the midst of a great silence they fell to thinking how the same black curtain would drop between them and the world. She has gone away to Arimathea, Joseph, whence we came and whither I shall follow her. We go forward a little way but to go back again. But I can't talk of deaths and graves. Go on telling me about Pilate and the robbers, for I've been busy all day in the counting-house adding up figures, and to listen to a good tale is a rare distraction. Yet I wouldn't talk of them either, Joseph, but of thyself and thy horse that all the country will be talking about the day after to-morrow, when thou'lt ride him into the town. And now say it, Joseph: ye are a wee bit tired, isn't that so? Nay, Father, not a bit. We have come but twenty miles from the last halt, and as for the telling of my story, maybe the loose ends which I've forgotten for the moment will unravel themselves while we're talking of fish-salting—of the many extra barrels you've sent out. Now, Father, say how many? At it, Joseph, as beforetimes, rallying thy old father! Well, I've not done so badly, but a drop in the year's trading is never a pleasant thought, though it be but a barrel. And he began again his complaint against the government of Antipas, who had never encouraged trade as he should have done. Now, if we had a man here such as thy friend Pilate, I'd not be saying too much were I to say that my trade could be doubled. But Pilate has no authority in Galilee. Joseph thought that Pilate's authority should be extended. But how can that be done? Dan inquired, and being embarrassed for an answer, Joseph pressed Dan to confide in him, a thing which Dan showed no wish to do; but at last his reluctance was overcome, and shyly he admitted that his despondency had nothing to do with Antipas nor with a casual drop in the order from Damascus, but with a prophet that was troubling the neighbourhood. A very dangerous prophet, too, is this one; but I am afraid, Joseph, we don't view prophets in exactly the same light. Joseph was about to laugh, but seeing the smile coming into his eyes, his father begged him to wait till he heard the whole story.
He called up all his attention into his face, and the story he heard was that the new prophet, who came up from Jordan about a year ago, was preaching that the Lord was so outraged at the conduct of his chosen people that he had determined to destroy the world, and might begin the wrecking of it any day of the week. But before the world ends there'll be wars. Joseph said: but there has been none, nor have I heard rumours of any. We don't hear much what's going on up here in Galilee, Dan answered, and he continued his story: the new prophet had persuaded many of the fishers to lay down their nets. Simon Peter, thou rememberest him? Well, he's the prophet's right-hand man, and now casts a net but seldom. And thou hast not forgotten James and John, sons of Zebedee? They come next in the prophet's favour, and there are plenty of others walking about the village, neglecting their work and telling of the judgment and the great share of the world that'll come to them when the prophet returns from heaven in a chariot. Among them is Matthew, a publican, the only one that can read or write. You don't remember him? Now I come to think on it, he was appointed soon after thou wentest to Jerusalem. Soon after I went to Jerusalem? Joseph asked; was the prophet preaching then? No. It all began soon after thy departure for Jerusalem about a year ago; a more ignorant lot of fellows thou'st be puzzled to find, if thou wert to travel the world over in search of them. The prophet himself comes from the most ignorant village in Galilee—Nazareth. But why look like that, Joseph? What ails thee? Go on, Father, with thy telling of the prophet from Nazareth. He started in Nazareth, Dan answered, but none paid any heed to him but made a mock of him, for he'd have us believe that he is the Messiah that the Jews have been expecting for many a year. But it was predicted that the Messiah will be born in Bethlehem; and everybody knows that Jesus was born in Nazareth. There's some talk, too, that he comes from the line of David, but everybody knows that Jesus is the son of Joseph the Carpenter. His mother and his brothers tried all they could do to dissuade him from preaching about the judgment, which he knows no more about than the next one, but he wouldn't listen to them. A good quiet woman, his mother; I know her well and am sorry for her; but she has better sons in James and Jude. Joseph her husband, I knew him in days gone by—a God-fearing honest man, whom one could always entrust with a day's work. He doted on his eldest son, though he never could teach him to handle a saw with any skill, for his thoughts were always wandering, and when an Essene came up to Galilee in search of neophytes, Jesus took his fancy and they went away together. But what ails thee? As soon as Joseph could get control of his voice, he asked his father if the twain were gone away together to the cenoby on the eastern bank of Jordan, and Dan answered that he thought he had heard of the great Essenes' encampment by the Dead Sea. A fellow fair-spoken enough, Dan continued, that has bewitched the poor folk about the lakeside. But, Joseph, thy cheek is like ashes, and thou'rt all of a tremble: drink a little sherbet, my boy. No, Father, no. Tell me, is the Galilean as tall or as heavy as I am, or of slight build, with a forehead broad and high? And does he walk as if he were away and in communion with his Father in heaven? But what ails thee, my son? What ails thee? He came from the cenoby on the eastern shores of the Jordan? Joseph continued; and has been here nearly two years? He received baptism from John in the Jordan? Isn't that so, Father? I know naught of his baptism, Dan answered, but he'll fall into trouble. I was with Banu, Joseph said, when the hermit saw him in a vision receiving baptism from John; but though I ran, I was too late, and ever since have sought Jesus, in Egypt and afterwards among the hills of Judea. I can't tell thee more at present, but would go out into the garden or perhaps wander by myself for a little while under the cliffs by the lake. Thou'lt forgive me this sudden absence, Father?
Dan put down his glass of sherbet and looked after his son. He had been so happy for a little while, and now unhappiness was by again.
The dogs barked as he unlocked the gate, but a few words quieted them (they still remembered his voice) and he crept upstairs to his room, weary in body and sore of foot, for he had come a long way, having accompanied Jesus, whom he had met under the cliffs abutting the lake, to the little pathway cut in the shoulder of the hill that leads to Capernaum. He had not recognised him as he passed, which was not strange, so unseemly were the ragged shirt and the cloak of camel's or goat's hair he wore over it, patched along and across, one long tatter hanging on a loose thread. It caught in his feet, and perforce he hitched it up as he walked, and Joseph remembered that he looked upon the passenger as a mendicant wonder-worker on his round from village to village. But Jesus had not gone very far when Joseph was stopped by a memory of a face seen long ago: a pale bony olive face, lit with brilliant eyes. It is he! he cried; and starting in pursuit and quickly overtaking Jesus, he called his name. Jesus turned, and there was no doubt when the men stood face to face that the shepherd Joseph had seen in the cenoby in converse with the president, and the wandering beggar by the lake shore, were one and the same person. Jesus asked him which way he was walking, and he answered that all directions were the same to him, for he was only come out for a breath of fresh air before bed-time. But thinking he had expressed himself vulgarly, he added other words and waited for Jesus to speak of the beauty of God's handiwork. Jesus merely mentioned in answer that he was going to Capernaum, where he lodged with Simon Peter. But he had not forgotten the brotherhood by the Dead Sea, and invited Joseph to accompany him and tell him of those whom he had left behind. We are of the same brotherhood, he said; and then, as if noticing Joseph's embarrassment, or you are a proselyte, maybe, who at the end of the first year retired from the order? Many do so. Joseph did not know how to answer this question, for he had not obtained permission from the president to seek Jesus in Egypt, and it seemed to him that the most truthful account he could give of himself at the cenoby was to say that he was not there long enough to consider himself even a proselyte. He lived in the cenoby as a visitor, rather than as one attached to the order; but how far he might consider himself an Essene did not matter to anybody. Besides he wished to hear Jesus talk rather than to talk about himself, so he compared his residence with the Essenes to a clue out of which a long thread had unravelled: a thread, he said, that led me into the desert in search of thee.
Jesus had known Banu, in the desert, and listened attentively while Joseph told him how Banu was interrupted while speaking of the resurrection by a vision of John baptizing Jesus, and had bidden him go to Jordan and get baptism from John. But it was not John's baptism I sought, but thee, and I arrived breathless, to hear that thou hadst gone away with him, John not being able to bear the cold of the water any longer. Afterwards I sought thee hither and thither, till hearing of thee in Egypt I went there and sought thee from synagogue to synagogue.
A man travels the world over in search of what he needs and returns home to find it, Jesus answered gently, and in a tenderer voice than his scrannel peacock throat would have led one to expect. And as if foreseeing an ardent disciple he began to speak to Joseph of God, his speech moving on with a gentle motion like that of clouds wreathing and unwreathing, finding new shapes for every period, and always beautiful shapes. He often stopped speaking and his eyes became fixed, as if he saw beyond the things we all see; and after an interval he would begin to speak again; and Joseph heard that he had met John among the hills and listened to him, and that if he accepted baptism from him it was because he wished to follow John: but John sought to establish the kingdom of God within the law, and so a dancing-girl asked for his head. It seemed as if Jesus were on the point of some tremendous avowal, but if so it passed away like a cloud, and he put his hand on Joseph's shoulder affectionately and asked him to tell him about Egypt, a country which he said he had never heard of before. Whereupon Joseph raised his eyes and saw in Jesus a travelling wonder-worker come down from a northern village—a peasant, without knowledge of the world and of the great Roman Empire. At every step Jesus' ignorance of the world surprised Joseph more and more. He seemed to believe that all the nations were at war, and from further discourse Joseph learnt that Jesus could not speak Greek, and he marvelled at his ignorance, for Jesus only knew such Hebrew as is picked up in the synagogues. He did not seek to conceal his ignorance of this world from Joseph, and almost made parade of it, as if he was aware that one must discard a great deal to gain a little, as if he would impress this truth upon Joseph, almost as if he would reprove him for having spent so much time on learning Greek, for instance, and Greek philosophy. He treated these things as negligible when Joseph spoke of them, and evinced more interest in Joseph himself, who admitted he had returned from philosophy to the love of God.
Now sitting on his bed, kept awake by his memories, Joseph relived in thought the hours he had spent with Jesus. He seemed to comprehend the significance of every word much better now than when he was with Jesus, and he deplored his obtuseness and revised all the answers given to Jesus. He remembered with sorrow how he tried to explain to Jesus the teaching of the Alexandrian philosophers regarding the Scriptures, paining Jesus very much by his recital but he had continued to explain for the sake of the answer that he knew would come at last. It did come. He remembered Jesus saying that philosophies change in different men, but the love of God is the same in all men. A great truth, Joseph said to himself, for every school is in opposition to another school. But how did Jesus come to know this being without philosophy? He had been tempted to ask how he was able to get at the truth of things without the Greek language and without education, but refrained lest a question should break the harmony of the evening. The past was not yet past and sitting on his bed in the moonlight Joseph could re-see the plain covered with beautiful grasses and flowers, with low flowering bushes waving over dusky headlands, for it was dark as they crossed the plain; and they had heard rather than seen the rushing stream, bubbling out of the earth, making music in the still night. He knew the stream from early childhood, but he had never really known it until he stood with Jesus under the stars by the narrow pathway cut in the shoulder of the hill, whither the way leads to Capernaum, for it was there that Jesus took his hands and said the words: "Our Father which is in Heaven." At these words their eyes were raised to the skies, and Jesus said: whoever admires the stars and the flowers finds God in his heart and sees him in his neighbour's face. And as Joseph sat, his hands on his knees, he recalled the moment that Jesus turned from him abruptly and passed into the shadow of the hillside that fell across the flowering mead. He heard his footsteps and had listened, repressing the passionate desire to follow him and to say: having found thee, I can leave thee never again. It was fear of Jesus that prevented him from following Jesus, and he returned slowly the way he came, his eyes fixed on the stars, for the day was now well behind the hills and the night all over the valley, calm and still. The stars in their allotted places, he said: as they have always been and always will be. He stood watching them. Behind the stars that twinkled were stars that blazed; behind the stars that blazed were smaller stars, and behind them a sort of luminous dust. And all this immensity is God's dwelling-place, he said. The stars are God's eyes; we live under his eyes and he has given us a beautiful garden to live in. Are we worthy of it? he asked; and Jew though he was he forgot God for a moment in the sweetness of the breathing of earth, for there is no more lovely plain in the spring of the year than the Plain of Gennesaret.
Every breath of air brought a new and exquisite scent to him, and through the myrtle bushes he could hear the streams singing their way down to the lake; and when he came to the lake's edge he heard the warble that came into his ear when he was a little child, which it retained always. He heard it in Egypt, under the Pyramids, and the cataracts of the Nile were not able to silence it in his ears. But suddenly from among the myrtle bushes a song arose. It began with a little phrase of three notes, which the bird repeated, as if to impress the listener and prepare him for the runs and trills and joyous little cadenzas that were to follow. A sudden shower of jewels it seemed like, and when the last drops had fallen the bird began another song, a continuation of the first, but more voluptuous and intense; and then, as if he felt that he had set the theme sufficiently, he started away into new trills and shakes and runs, piling cadenza upon cadenza till the theme seemed lost, but the bird held it in memory while all his musical extravagances were flowing, and when the inevitable moment came he repeated the first three notes. Again Joseph heard the warbling water, and it seemed to him that he could hear the stars throbbing. It was one of those moments when the soul of man seems to break, to yearn for that original unity out of which some sad fate has cast it—a moment when the world seems to be one thing and not several things: the stars and the stream, the odours afloat upon the stream, the bird's song and the words of Jesus: whosoever admires the stars and flowers finds God in his heart, seemed to become all blended into one extraordinary harmony; and unable to resist the emotion of the moment any longer, Joseph threw himself upon the ground and prayed that the moment he was living in might not be taken from him, but that it might endure for ever. But while he prayed, the moment was passing, and becoming suddenly aware that it had gone, he rose from his knees and returned home mentally weary and sad at heart; but sitting on his bedside the remembrance that he was to meet Jesus in the morning at Capernaum called up the ghost of a departed ecstasy, and his head drowsing upon his pillow he fell asleep, hushed by remembrances.
A few hours later he was speeding along the lake's edge in the bright morning, happy as the bird singing in the skies, when the thought like a dagger-thrust crossed his mind that being the son of a rich man Jesus could not receive him as a disciple, only the poor were welcome into the brotherhood of the poor. His father had told him as much, and the beggar whom he had met under the cliffs, smelling of rags and raw garlic, expressed the riches of simplicity. Happy, happy evening, for ever gone by! Happy ignorance already turned into knowledge! For in Peter's house Jesus would hear that the man whom he had met under the cliffs was the son of the fish-salter of Magdala, and perhaps they knew enough of his story to add, who has been making money in Jerusalem himself and has no doubt come to Galilee to engage his father in some new trade that will extort more money from the poor. He is not for thy company. A great aversion seized him for Capernaum, and he walked, overcome with grief, to the lake's edge and stooped to pick up a smooth stone, thinking to send it skimming over the water, as he used to when a boy; but there was neither the will nor the strength in him for the innocent sport, and he lay down, exhausted in mind and body, to lament this new triumph of the demon that from the beginning of his life thwarted him and interrupted all his designs—this time intervening at the last moment as if with a purpose of great cruelty. This demon seemed to him to descend out of the blue air and sometimes to step out of the blue water, and Joseph was betimes moved to rush into the lake, for there seemed to him no other way of escaping from him. Then he would turn back from the foam and the reeds, and pray to the demon to leave him for some little while in peace: let me be with Jesus for a little while, and then I'll do thy bidding. Tie the tongues of those that would tell him I'm the son of a rich man—Simon Peter, James and John, sons of Zebedee. James would say a word in his favour, but Jesus would answer: why did he not tell these things to me overnight? And if he loves me, why does he not rid himself of the wealth that separates him from me?
Well, young Master, cried somebody behind him, now what be ye thinking over this fine morning? Of the fish the nets will bring to be safely packed away in your father's barrels? My father's barrels be accursed! Joseph exclaimed, springing to his feet. And why dost thou call me master? I'm not master, nor art thou servant. And then, his eyes opening fully to the external world, he recognised the nearly hunchback Philip of Capernaum—a high-necked, thick-set fellow, in whom a hooked nose and prominent eyes were the distinguishing features. A sail-maker, that spoke with a sharp voice, and Joseph remembered him as combining the oddest innocence of mind regarding spiritual things with a certain shrewdness in the conduct of his business. Thy voice startled me out of a dream, Joseph said, and I knew not what I said. Beg pardon, Master—but the word "Sir" you like no better, and it would sound unseemly to call you "Joseph" and no more. As we are not born the same height nor strength nor wits, such little differences as "Sir" and "Master" get into our speech. All those that love God are the same, and there is neither class nor wealth, only love, Joseph answered passionately. That is the teaching of the new prophet Jesus, Philip replied, his yapping voice assuming an inveigling tone or something like one. I was in Magdala yester evening, and spent the night in my debtor's house, and as we were figuring out the principal and interest a neighbour came in, and among his several news was that you were seen walking with Jesus by the lake in the direction of Capernaum. We were glad to hear that, for having only returned to us last night you did not know that Jesus has become a great man in these parts, especially since he has come to lodge in Simon Peter's house. That was a great step for him. But I must be hastening away, for a meeting is at Simon Peter's house. And I have promised Jesus to be there too, Joseph answered. Then we may step the way out together, Philip answered, looking up into Joseph's face, and—as if he read there encouragement to speak out the whole of his mind—he continued:
I was saying that it was a great step up for him when Simon Peter took him to lodge in his house, for beforetimes he had, as the saying is, no place to lay his head: an outcast from Cana, whither he went first to his mother's house, and it is said he turned water into wine on one occasion at a marriage feast; but that cannot be true, for if it were, there is no reason that I can see why he should stay his hand and not turn all water into wine. To which Joseph replied that it would be a great misfortune, for the greater part of men would be as drunk as Noah was when he planted a vineyard, and we know how Lot's daughters turned their father's drunkenness to account. Moreover, Philip, if Jesus had turned all the water into wine there would be no miracle, for a miracle is a special act performed by someone whom God has chosen as an instrument. It is as likely as not, Master, that you be right in what you say, for there's no saying what is true and what is false in this world, for what one man says another man denies, and it is not even certain that all men see and hear alike. But, Philip, thou must remember that though men neither hear nor see alike, yet the love of God is the same in every man. But is it? Philip asked. For can it be denied that some men love God in the hope that God may do something for them, while others love God lest he may punish them. But methinks that such love as that is more fear than love; and then there are others that can love God—well, just because it seems to them that God is by them, just as I'm by you at the present moment. Jesus is such an one. But there be not many like him, and that was why his teaching found no favour either in Cana or in Nazareth. In them parts they knew that he was the carpenter's son, and his mother and his brothers and sisters were a hindrance to him, for thinking him a bit queer, they came ofttimes to the synagogues to ask him to come home with them, for they are shrewd enough to see that such talk as his will bring him no good in the end, for priests are strong everywhere and have the law of the land on their side, for governors would make but poor shift to govern without them. But why then, Philip, shouldst thou who art a cautious man, be going to Peter's house to meet him? Well, that's the question I've been asking myself all the morning till I came upon you. Master, sitting by the lake, and not unlikely you were asking yourself the same question, sitting over yonder by the lake all by yourself. He casts a spell upon me, I'm thinking, and has, it would seem to me, cast one upon you, for you went a long way with him last night, by all accounts. I'd have it from thee, Philip, how long he has been in these parts? Well, I should say it must be two years or thereabouts that he came up from Jericho, staying but a little while in Jerusalem and going on to his mother at Cana, and afterwards trying his luck, as I have said, in Nazareth. But his mother hasn't seen him for many a year? He has been away since childhood, living with a certain sect of Jews called the Essenes, and it was John—— Yes, I know John was baptizing in Jordan, Joseph interrupted, and he baptized Jesus. And after that he went into the desert, said Philip hurriedly, for he did not like being interrupted in his story. He came up to Nazareth, I was saying, about two years ago, but was thrown out of that city and came here; he was more fortunate here, picking up bits of food from the people now and then, who, thinking him harmless, let him sleep in an odd hole or corner; but he must have often been like dying of hunger by the wayside, for he was always travelling, going his rounds from village to village. But luck was on his side, and when he was near dying a traveller would come by and raise him and give him a little wine. He is one of those that can do with little, and after the first few months he had the luck to cast out one or two devils, and finding he could cast out devils, he turned to the healing of the sick; and many is the withered limb that he put right, and many a lame man he has set walking with as good a stride as we are taking now, and many a blind man's eyes he has opened, and the scrofulous he cured by looking at them—so it is said. And so his fame grew from day to day; the people love him, for he asks no money from them, which is a sure way into men's affections; but those whose children he has cured cannot see him go away hungry, and they put a loaf into his shirt, for he takes anything that he can get except money, which he will not look upon. There has been no holier man in these parts, Sir, these many years. The oldest in the country cannot remember one like him—my father is nearer ninety than eighty, and he says that Jesus is a greater man than he ever heard his father tell of, and he was well into the eighties before he died. Now, Sir, as we are near to Peter's house, you'll not mind my telling you that there is no "Sir" or "Master" at Peter's house. But, Philip, has it not already been said that thou mayst drop such titles as "Sir" and "Master" in addressing me? And wert thou not at one with me that we should be more courteous and friendly one between the other without them? Well, yes, Master, I do recollect some such talk between us, but now that we be coming into Capernaum it would be well that I should call you "Joseph," but "Joseph" would be difficult to me at first, and we are all brothers amongst us, only Jesus is Master over all of us, and God over him. But it now strikes my mind that I have not told you how Jesus and Peter became acquainted.
One day as Jesus was passing on his rounds a man ran out of his house and besought him to help him to stop some boys who were playing drums and fifes and psalteries, saying to him: I know not who thou art, but my wife's mother is dying of fever, and the boys jeer at me and show no mercy. Let us take stones and cast them at them. But Jesus answered: no stone is required; and turning to the boys he said: boys, all this woman asks of you is to be allowed to die in quiet, and you may ask the same thing some day, and that day may not be long delayed. Whereupon the boys were ashamed, and Jesus followed Peter into his house and took his wife's mother's hand and lifted her up a little and placed her head upon the pillow and bade her sleep, which she did, and seeing that he had such power Peter asked him to remain in the house till his mother-in-law opened her eyes, which he did, and he has been there ever since. Now here we are at the pathway through which Jesus comes and goes every day on his mission of healing and preaching the love of God. Your father, Sir, is much opposed to Jesus, who he says has persuaded Peter away from his fishing and James and John and many others, but no doubt your father told you these things last night.
Yonder is Capernaum—or it would have been more in our speech had I said, why, brother, yonder is Capernaum. But habit's like a fly, brother, it won't leave us alone, it comes back however often and angrily we may drive it away.
Joseph made no reply, hoping by silence to quiet Philip's tongue which returned to the attack, he was fain to admit, not altogether unlike a fly. He tried not to hear him, for the sight of the town at the head of the lake awakened recollections of himself and his nurse walking valiantly, their strength holding out till they reached Capernaum, but after eating at the inn they were too weary to return to Magdala on foot and Peter had had to take them back in his boat. Peter's boat was his adventure in those days, and strangely distinct the day rose up in his mind that he and Peter had gone forth firm in the resolution that they would ascend the Jordan as far as the waters of Merom. They succeeded in dragging the boat over the shallows, but there was much wind on the distant lake. Peter thought it would not be well to venture out upon it, and Andrew thought so too. He was now going to see those two brothers again after a long absence and was not certain whether he was glad or sorry. It seemed to him that the lake, its towns and villages, were too inseparably part of himself for him to wish to see them with the physical eyes, and that it would be wiser to keep this part of Galilee, the upper reaches of the lake at least, for his meditations; yet he did not think he would like to return to Magdala without seeing Capernaum. Perhaps because Jesus was there. That Jesus should have pitched upon Capernaum as a centre revived his interest in it, and there was a certain pathetic interest attached to the memory of a question he once put to his father. He asked him if Capernaum was the greatest city in the world, and for years after he was teased till Capernaum became hateful to him; but Capernaum within the last few minutes regained its place in his affections. And as the town became hallowed in recollection he cried out to Philip that he could not go farther with him. Not go any farther with me, Philip answered: now why is that, brother, for Peter is waiting to see you and will take on mightily when I tell him that you came to the head of the lake with me and turned back. But it is Peter whom I fear to meet, Joseph muttered, and then at the sight of the long lean street slanting down the hillside towards the lake, breaking up into irregular hamlets, some situated at the water's edge close to the wharf where Peter's boats lay gently rocking, he repeated: it is Peter that I fear. But unwilling to take Philip into his confidence he turned as if to go back to Magdala without further words, but Philip restrained him, and at last Joseph confessed his grief—that being the son of a rich man he was not eligible to the society of the poor. You will ask me, he said, to give up my money to the poor, a thing I would willingly do for the sake of Jesus, whom I believe to be God's prophet; but how can I give that which does not belong to me—my father's money? That was my grief when you found me sitting on the stone by the lake's edge.
Whereupon Philip stood looking at Joseph as one suspended, for the first time understanding rightly that the rich have their troubles as well as the poor. At last words coming to him he said: money has been our trouble since Jesus drew us together, for we would do without money and yet we know not how this is to be done. Like you, Sir, I'm asking if I'm to sell my sails, those already out and those in the unrolled material, and if I do sell and give the money to the poor how am I to live but by begging of those that have not given their all? But why should I worry you with our troubles? But your troubles are mine, Joseph answered; and Philip went away to fetch Peter, who, he said, would be able to tell him if Jesus could accept a rich man as a disciple. If a man that has a little be permitted to remain, who is to say how much means interdiction? Joseph asked himself as he kept watch for Peter to appear at the corner of the street. And does he know the Master's mind enough to answer the question of my admission or—— The sentence did not finish in his mind, for Peter was coming up the street at that moment, a great broad face coming into its features and expression. The same high-shouldered fisher as of yore, Joseph said to himself, and he sought to read in Peter's face the story of Peter's transference from one master to another. It wasn't the approach of the Great Day, he said, for Peter never could see beyond his sails and the fins of a fish; and if Jesus were able to lift his thoughts beyond them he had accomplished a no less miracle than turning water into wine.
Well, young Master, he said, we're glad to have you back among us again. There be no place like home for us Galileans. Isn't that so? And no fishing like that on these coasts? But, Peter, Joseph interrupted, my father tells me that thou hast laid aside thy nets—but that isn't what I'm here to talk to thee about, he interjected suddenly, but about Jesus himself, whom I've been seeking for nearly two years, very nearly since I parted from you all, well nigh two years ago, isn't it? I've sought him in the hills of Judea, in Moab, in the Arabian desert and all the way to Egypt and back again. It's about two years since you went away on your travels, Master Joseph, and a great fine story there'll be for us to listen to when our nets are down, Peter said. I'd ask you to begin it now, Master Joseph, weren't it that the Master is waiting for us over yonder in my house. And from what Philip tells me you would have my advice about joining our community, Master Joseph. You've seen no doubt a good deal of the Temple at Jerusalem and know everything about the goings on there, and are with us in this—that the Lord don't want no more fat rams and goats and bullocks, and incense is hateful in his nostrils. So I've heard. They be Isaiah's words, aren't they, young Master? But there's no master here, only Jesus: he is Master, and if I call you "Master" it is from habit of beforetimes. But no offence intended. You always will be master for me, and I'll be servant always in a sense, which won't prevent us from being brothers. The Master yonder will understand and will explain it all to you better than I.... And Peter nodded his great head covered with frizzly hair. But, Peter, I am a rich man, and my father is too, and none but the poor is admitted into the Community of Jesus. That's what affrights him, Peter—his money, Philip interjected, and I have been trying to make him understand that Jesus won't ask him for his father's money, he not having it to give away. I'm not so sure of that, Peter said. The Master told us a story yesterday of a steward who took his master's money and gave it to the poor, he being frightened lest the poor, whom he hadn't been over-good to in his lifetime, might not let him into heaven when he died. And the Master seemed to think that he did well, for he said: it is well to bank with the poor. Them were his very words. So it seems to thee, Peter, that I should take my father's money? Joseph asked. Take your father's money! Peter answered. We wouldn't wrong your father out of the price of two perch, and never have done, neither myself nor John and James. Now I won't say as much for—— We love your father, and never do we forget that when our nets were washed away it was he that gave us new ones. I am sure thou wouldst not wrong my father, Joseph answered, and he refrained from asking Peter to explain the relevancy of the story he had just told lest he should entangle him. It is better, he said to himself, to keep to facts, and he told Peter that even his own money was not altogether his own money, for he had a partner in Jericho and it would be hard to take his money out of the business and give it all to the poor. Giving it to the poor in Galilee, he said, would deprive my camel-drivers of their living. Which, Peter observed, would be a cruel thing to do, for a man must be allowed to get his living, whether he be from Jericho or Galilee, fisher or camel-driver or sail-maker. Which reminds me, Philip, that thou be'st a long time over the sail I was to have had at the end of last month. And the twain began to wrangle so that Joseph thought they would never end, so prolix was Philip in his explanations. He had had to leave the sail unsewn, was all he had to say, but he embroidered on this simple fact so largely that Joseph lost patience and began to tell them he had come to Galilee, Pilate wishing him to add the portage of wheat from Moab to the trade already started in figs and dates. So Pilate is in the business, Peter ejaculated, for Peter did not think that a Jew should have any dealings with Gentiles, and this opinion, abruptly expressed, threw the discourse again into disarray. But Pilate is in Jerusalem, Joseph began. And has he brought the Roman eagles with him? Peter interrupted. And seeing that these eagles would lead them far from the point which he was anxious to have settled—whether the trade he was doing between Jerusalem and Jericho prevented him from being a disciple—Joseph began by assuring Peter that the eagles had been sent back to Cæsarea. Cæsarea, Peter muttered, our Master has been there, and says it is as full as it can hold of graven images. Well, Peter, what I have come to say is, that were I to disappoint Pilate he might allow the robbers to infest the hills again, and all my money would be lost, and my partner's money, and the camel-drivers would be killed; and if my convoys did not arrive in Jerusalem there might be bread riots. How would you like that, Peter?
Now what do ye say to that, Peter? and Philip looked up into Peter's great broad face. Only this, Peter answered, that money will shipwreck our Community sooner or later—we're never free from it. Like a fly, Philip suggested, the more we chase it away the more it returns. The fly cannot resist a sweating forehead, Philip, Peter said. Thine own is more sweaty than mine, Philip retorted, and a big blue fly is drinking his belly full though thou feelest him not, being as callous as a camel. The Master's teaching is, Peter continued, having driven off the fly, that no man should own anything, that everyone should have the same rights, which seems true enough till we begin to put it into practice, for if I were to let whosoever wished take my boats and nets to go out fishing, my boats and nets would be all at the bottom of the lake before the sun went down as like as not, for all men don't understand fishing. As we must have fish to live I haven't parted with my boats; but every time we take that turning down yonder to the lake's edge and I see my boats rocking I offer up a little prayer that the Master may be looking the other way or thinking of something else. James and John, sons of Zebedee, are of the same mind as myself—that we shouldn't trouble the Master too closely with the working out of his teaching. The teaching is the thing. Why, they be coming towards us, as sure as my name's Simon Peter, sent perhaps by the Master to fetch us, so long have we been away talking.
Joseph turned to greet the two young men, whom he had known always; as far back as he could remember he had talked to them over the oars, and seen them let down the nets and draw up the nets, and they had hoisted the sail for his pleasure, abandoning the fishing for the day, knowing well that Joseph's father would pay them for the time they lost in pleasing his son. And now they were young men like himself, only they knew no Greek; rough young men, of simple minds and simple life, who were drawn to Jesus—James a lean man, whose small sullen eyes, dilatory speech and vacant little laugh used to annoy Joseph. James always asked him to repeat the words though he had heard perfectly. Joseph liked John better, for his mind was sturdy and his voice grew sullen at any word of reproof and his eyes flamed, and Joseph wondered what might be the authority that Jesus held over him, a rough turbulent fellow, whom Joseph had always feared a little; even now in their greeting there was a certain dread in Joseph, which soon vanished, for John's words were outspoken and hearty. We're glad to have you back again amongst us, Master, I've been saying since I left Capernaum this morning. But "Master" is a word, John, that I've heard isn't used among you. Truly it is not used among the brotherhood, John answered. And I came to ask admission, Joseph said. Well, that be good news, Master—brother I should say, for our Master will be glad to meet thee. But that, Philip began, is just the matter we were speaking of among ourselves before we saw thee coming towards us. For there be a difficulty. He be as earnest as any of us, but our rule is what thou knowest it to be. Despite John's knowledge of the rule Philip began the story, and again he was so prolix in it that Joseph, wishing John to decide on the strict matter of it, and not to be lost in details, some of which were true and some of which were false and all confused in Philip's telling, interrupted the narrator, saying that he would give all the money that was strictly his, but his father's he couldn't give nor his partner's. We've many camels, he said, in common, and how are these to be divided? Nor is it right, it seems to me, that my partner should be left with the burden of all the trade we have created together; yet it is hard that I who have sought Jesus in the deserts of Judea as far as Egypt, and found him in Galilee, at home, should be forced to range myself apart from him, with whom my heart is. Would that the Master were here to hear him speak, Philip interjected. He was with the Master last night, and the Master was well pleased with him. It all depends on what mood the Master be in, John answered, and they all fell to asking each other what the Master's mood was that morning. But it would seem that all read him differently, and it was with joy at the prospect of a new opinion that they viewed Judas coming towards them.
And taking Judas into the discussion Peter said: now I've two boats, and John and James have four, so we aren't without money though our riches are small compared with the young Master's. Are we to sell our boats and give the money to the poor, and if we do who then will look after the Master's wants? They are small it is true, a bit of fish and bread every day, and a roof over his head; but who will give him a roof if mine be taken from me? Is not this so? All seemed in agreement, and Peter continued: I am thinking, John, that our new brother might help us to buy the Master a new cloak, for his is falling to pieces and my wife's mother is weary with patching it. He cured her of the fever, but she thinks that a great cost is put upon me and would ask the Master something for his keep. Whereupon John spoke out that the story of his mother-in-law was for ever the same; and seeing that he was offending Peter with the words he addressed against his wife's mother, though indeed Peter liked her not too much himself, Joseph put his hand in his pocket and said: here are some shekels, go and buy Jesus a cloak, but say not to him whence the money came.
Say not to him! Judas interjected. No need to tell him that can read the thoughts in the mind. It would be better for the young Master to give him one of his old cloaks. Jesus would question the new cloak and say it savours of money. He sees into the heart. We have tried to keep things from him before, Judas continued turning to Joseph.... It is our duty to save him as much as we can. Peter has done much and I've shared the expense with Peter, though I am a poor man; we pick the stones from his path, for he walks with his eyes fixed upon the Kingdom of God always. Yes, he sees into our hearts, Philip interrupted, and reads through all we are thinking even before the thoughts come into our minds. It is as Philip says, Judas muttered: our hearts are open to him always. But James, who had not spoken till now, put forward the opinion, and no one seemed inclined to gainsay it, that if Jesus knew men's thoughts before they came into men's minds he must be warned of them by the angels. He goes into the solitude of the mountains to converse with the angels, James said—for what else? Moses went into the clefts of Mount Sinai, Joseph added, and he asked Peter to tell him if Jesus believed that the soul existed apart from the body, at which question Peter was fairly embarrassed, for the soul must be somewhere, he said, and if there be no body to contain it—— You must ask the Master about these things, we have not considered them. All the same we are glad that you are with us and ready to follow him into danger, for if the Sadducees and Pharisees are against him we are with him. Is that not so, sons of Zebedee?
At the challenge the two lads came forward again and all began to talk of the Kingdom of Heaven, and the enthusiasm of the disciples catching upon Joseph he, too, was soon talking of the Kingdom that was to come, and whether they should all go down to Jerusalem together to meet the Kingdom and share it, or wait for it to appear in Galilee. Share and share alike, Joseph said. Ay, ay, sure we shall, and enjoy it, Peter rolled out at his elbow. But we must set our hearts in patience, for there be a rare lot to be converted yet. Every man must have his chance, and seeing Jesus coming towards him Peter waited till Jesus was by him. Haven't I thy promise, Master, he asked, laying his hand on Jesus' shoulder, that my chair in Kingdom Come will be next to thine? Before Jesus could answer John and James asked him if their chairs would not be on his left and right. But not next to the Master's, Peter answered. I'm on the right hand of the Master, and my brother Andrew on the left. Look into his face and read in it that I have said well. But the disciples were not minded to read the Master's face as Peter instructed them to read it, and might have come to gripping each other's throats if Jesus had not asked them if they would have the fat in the narrow chairs and the thin in the wide, as often happens in this world. The spectacle of Peter trying to sit on James' chair set them laughing, and as if to make an end of an unseemly disputation John asked the Master whither they were going to cure the sick that day? To which question Jesus made no answer, for he felt no power on him that day to cure the sick or to cast out demons. You'll see him do these things on another occasion, Peter whispered in Joseph's ear; to-day he's deep in one of his meditations, and we dare not ask him whither he be going, but must just follow him. As likely as not he'll lead us up into the hills for—— But I see Salome coming this way. You know her sons, John and James. The woman bears me an ill will and would have my chair set far down, belike as not between Nathaniel and Philip, who as you have noticed do not hold their heads very high in our company. But let us hasten a little to hear what she has to say. Listen, 'tis as I said, Master, Peter continued; you heard her ask him that her sons should sit on either side of him. Now mark his answer, if he answers her; I doubt if he will, so dark is his mood.
But dark though it was he answered her with a seeming cheerfulness that in the coming world there is neither weariness of spirit nor of body, and therefore chairs are not set in heaven. A fine answer that, and Peter chuckled; too wise for thee. Go home and ponder on it. We shall lie on couches when we are not flying, he added, and being in doubt he asked Joseph if the heavenly host was always on the wing. A question that seemed somewhat silly to Joseph, though he could not have given his reason for thinking it silly. Peter called on Jesus to hasten for the disciples were half way up the principal street at a turning whither their way led through the town by olive garths and orchards, and finding a path through these they came upon green corn sown in patches just beginning to show above ground, and the fringe of the wood higher up the hillside—some grey bushes with young oaks starting through them, still bare of leaves, ferns beginning to mark green lanes into the heart of the woods, and certain dark wet places where the insects had already begun to hum. But when the wood opened out the birds were talking to one another, blackbird to blackbird, thrush to thrush, robin to robin, kin understanding kin, and every bird uttering vain jargon to them that did not wear the same beak and feathers, just like ourselves, Joseph said to himself and he stood stark before a hollow into which he remembered having once been forbidden to stray lest a wolf should pounce upon him suddenly. Now he was a man, he was among men, and all had staves in their hands, and the thoughts of wolves departed at the sight of a wild fruit tree before which Jesus stopped, and calling John and James to him, as if he had forgotten Peter, he said: you see that tree covered with beautiful blossoms, but the harsh wind which is now blowing along the hillside will bear many of the blossoms away before the fruit begins to gather. And the birds will come and destroy many a berry before the plucker comes to pick the few that remain for the table. How many of you that are gathered about me now—— He stopped suddenly, and his eyes falling on John he addressed his question directly to him as if he doubted that Peter would apprehend the significance of the parable. But Joseph, whom it touched to the quick, was moved to cry out, Master, I understand; restraining himself, however, or his natural diffidence restraining him, he could only ask Peter to ask Jesus for another parable. Peter reproved Joseph, saying that it were not well to ask anything from the Master at present, but that his mood might improve during the course of the afternoon. Thomas, who did not know the Master as well as Peter, could not keep back the question that rose to his lips. Our trade, he said, is in apricots, but is it the same with men as with the apricots, or shall we live to see the fruit that thou hast promised us come to table? Whereupon James and John began to ask which were the blossoms among them that would be eaten by the birds and insects and which would wither in the branches. Shall I feed the insects, Master? Matthew asked, or shall I be eaten by the birds? A question that seemed to everyone so stupid that none was surprised that Jesus did not answer it, but turning to Philip he asked him: canst thou not, Philip, divine my meaning? But Philip, though pleased to come under the Master's notice, was frightened, and could think of no better answer than that the apricots they would eat in Paradise would be better. For there are no harsh winds in Paradise, isn't that so, Master? Thy question is no better than Salome's, Jesus answered, who sees Paradise ranged with chairs. Then everyone wondered if there were no chairs nor apricots in Paradise of what good would Paradise be to them; and were dissatisfied with the answer that Jesus gave to them, that the soul is satisfied in the love of God as the flower in the sun. But with this answer they had to content themselves, for so dark was his face that none dared to ask another question till Matthew said: Master, we would understand thee fairly. If there be no chairs nor apricots in Paradise there cannot be a temple wherein to worship God. To which Jesus answered: God hath no need of temples in Paradise, nor has he need of any temple except the human heart wherein he dwells. It is not with incense nor the blood of sheep and rams that God is worshipped, but in the heart and with silent prayers unknown to all but God himself, who knows all things. And the day is coming, I say unto you, when the Son of Man shall return with his Father to remake this world afresh, but before that time comes you would do well to learn to love God in your hearts, else all my teaching is vainer than any of the things in this world that ye are accustomed to look upon as vain. Upon this he took them to a mountain-side where the rock was crumbling, and he said: you see this crumbling rock? Once it held together, now it is falling into sand, but it shall be built up into rock again, and again it shall crumble into sand. At which they drew together silent with wonder, each fearing to ask the other if the Master were mad, for though they could see that the rock might drift into sand, they could not see how sand might be built up again into rock.
Master, how shall we know thee when thou returnest to us? Wilt thou be changed as the rock changes? Wilt thou be sand or rock? It was Andrew that had spoken; and Philip answered him that the Master will return in a chariot of fire, for he was angry that a fellow of Andrew's stupidity should put questions to Jesus whether they were wise or foolish; but could they be aught else than foolish coming from him? Andrew, persisting, replied: but we may not be within sight of the Master when he steps out of his chariot of fire, and we are only asking for a token whereby we may know him from his Father. My Father and thy Father, Andrew, Jesus answered, the Father of all that has lived, that lives, and that shall live in the world; and the law over the rock that crumbles into sand and the sand that is built up into rock again, was in that rock before Abraham was, and will abide in it and in the flower that grows under the rock till time everlasting. But, Master, wilt thou tell us if the rock we are looking upon was sand or rock in the time of Abraham? Philip asked, and Jesus answered him: my words are not then plain, that before that rock was and before the sand out of which the rock was built, was God's love—that which binds and unbinds enduring always though the rock pass into sand and the sand into rock a thousand times.
And it was then that a disciple poked himiself up to Jesus to ask him if they were not to believe the Scriptures. He answered him that the Scriptures were no more than the love of God. This answer did not quell the dissidents, but caused them to murmur more loudly against him, and Jesus, though he must have seen that he was about to lose some disciples, would retract nothing. The Scriptures are, he repeated, but the love of God. He that came to betray him said: and the Gentiles that haven't the Scriptures? Jesus answered that all men that have the love of God in their hearts are beloved by God. Is it then of no value to come of the stock of Abraham? the man asked, and Jesus replied: none, but a loss if ye do not love God, for God asks more from those whose minds he has opened than from those whose minds he has suffered to remain shut. At which Peter cried: though there be not a pint of wine in all heaven we will follow thee, and though there be no fish in heaven but the scaleless that the Gentiles eat—— He stopped suddenly and looked at Jesus, saying: there are no Gentiles in heaven. Heaven is open to all men that love God, Jesus said, and after these words he continued to look at Peter, but like one that sees things that are not before him; and the residue followed him over the hills, saying to themselves: he is thinking about this journey to Jerusalem, and then a little later one said to the others: he is in commune with the spirits that lead him, asking them to spare him this journey, for he knows that the Pharisees will rise up against him, and will stone him if he preach against the Temple. What else should he preach against? asked another disciple; and they continued to watch Jesus, trying to gather from his face what his thoughts might be, thinking that his distant eyes might be seeking a prediction of the coming kingdom in the sky. We might ask him if he sees the kingdom coming this way, an apostle whispered in the ear of another, and was forthwith silenced, for it was deemed important that the Master should never be disturbed in his meditations, whatever they might be.
He stood at gaze, his apostles and his disciples watching from a little distance, recalling the day his dog Coran refused to follow him, and seeing that the dog had something on his mind, he left his flock in charge of the other dogs and followed Coran to the hills above the Brook Kerith, down a little crumbling path to Elijah's cave. He found John the Baptist, and recognising in him Elijah's inheritor—at that moment a flutter of wings in the branches awoke him from his reverie, and seeing his disciples about him, he asked them whose inheritor he was. Some said Elijah, some said Jeremiah, some said Moses. As if dissatisfied with these answers, he looked into their faces, as if he would read their souls, and asked them to look up through the tree tops and tell him what they could see in a certain space of sky. In fear of his mood, and lest he might call them feeble of sight or purblind, his disciples, or many among them, fell to disputing among themselves as to what might be discerned by human eyes in the cloud; till John, thinking to raise himself in the Master's sight, so it seemed to Joseph (who dared not raise his eyes to the sky, but bent them on the earth), said that he could see a chariot drawn by seven beasts, each having on its forehead seven horns; the jaws of these beasts, he averred, were like those of monkeys, and in their paws, he said, were fourteen golden candlesticks. Andrew, being misled by the colour of the cloud which was yellow, said that the seven beasts were like leopards; whereas Philip deemed that the beasts were not leopards, for him they were bears; and they began to dispute one with the other, some discerning the Father Almighty in a chariot, describing him to be a man garmented in white; his hair is like wool, they said. And seated beside him Matthew saw the Son of Man with an open book on his knees. But these visions, to their great trouble, did not seem to interest Jesus; or not sufficiently for their intention; and to the mortification of Peter and Andrew, James and John, he turned to Thaddeus and Aristion and asked them what they saw in the clouds, and partly because they were loath to say they could see naught, and also thinking to please him, they began to see a vision, and their vision was an angel whom they could hear crying: at thy bidding, O Lord; on which he emptied his vial into the Euphrates, and forthwith the river was turned to blood. The second angel crying likewise, at thy bidding, O Lord, emptied his vial; and when the third angel had emptied his, three animals of the shape of frogs crawled out of the river; and then from over the mountains came a great serpent to devour the frog-shapen beasts, and after devouring them he vomited forth a great flood, and the woman that had been seated on it was borne away. It was Thaddeus that spoke the last words, and he would have continued if Jesus' eyes had not warned him that the Master was thinking of other things, perhaps seeing and hearing other things. It is known to you all, he said, that Jeremiah kneels at the steps of my Father's throne praying for the salvation of Israel? Therefore tell me what is your understanding of the words "praying for the salvation of Israel"? Was the prophet praying that Israel might be redeemed from the taxes the Romans had imposed upon them? Being without precise knowledge of how much remission Jeremiah might obtain for them, it seemed to them that it would be well to say that Jeremiah was praying to God to delay no longer, but send the Messiah he had promised. At which Jesus smiled and asked them if the Messiah would remit the taxes; and the disciples answered craftily that the Messiah would set up the Kingdom of God on earth: in which kingdom no taxes are levied, Jesus replied. Come, he said, let us sit upon these rocks and talk of the great prophecies, for I would hear from you how you think the promised kingdom will come to pass. And the disciples answered, one here, one there, and then in twos and threes. But, Master, thou knowest all these things, since it is to thee our Father has given the task of establishing his Kingdom upon earth; tell us, plague us no longer with dark questions. We are not alone, Thaddeus cried, a rich man's son is amongst us. If he have come amongst us God has sent him, Jesus said, and we should have no fear of riches, since we desire them not. This kindness heartened Joseph, who dared to ask Jesus how he might disburden himself of the wealth that would come to him at his father's death.
As no such dilemma as Joseph's had arisen before, all waited to hear Jesus, but his thoughts having seemingly wandered far, they all fell to argument and advised Joseph in so many different ways that he did not know to whom to accede so contradictory were all their notions of fairness; and, the babble becoming louder, it waked Jesus out of his mood, and catching Joseph's eyes, he asked him if he whom our Father sent to establish his Kingdom on earth would not have to give his life to men for doing it. A question that Joseph could not answer; and while he sought for the Master's meaning the disciples began again aloud to babble and to put questions to the Master, hurriedly asking him why he thought he must die before going up to heaven. Did not Elijah, they asked, ascend into heaven alive in his corporeal body?—and the cloak he left with Elisha, Aristion said, might be held to be a symbol of the fleshly body. This view was scorned, for the truth of the Scriptures could not be that the disciples inherited not the spiritual power of the prophet, but his fleshly show. Then the fate of Judas the Gaulonite rising up in Peter's mind, he said: but, Master, we shall not allow thee to be slain on a cross and given as food to the birds. The disciples raised their staves, crying, we're with thee, Master, and the forest gave back their oaths in echoes that seemed to reach the ends of the earth; and when the echoes ceased a silence came up from the forest that shut their lips, and, panic-stricken, all would have run away if Peter had not drawn the sword which he had brought with him in case of an attack by wolves, and swore he would strike the man down that raised his hand against the Master. To which Jesus replied that every man is born to pursue a destiny, and that he had long known that his led to Jerusalem, whereupon Peter cried out: we'll defend thee from thyself; for which words Jesus reproved him, saying that to try to save a man from himself were like trying to save him from the decree that he brings into the world with his blood. And what is mine, Master? It may be, Jesus answered, to return to thy fishing. Whereupon Peter wept, saying: Master, if we lose thee we're as sheep that have lost their shepherd, a huddled, senseless flock on the hillside, for we have laid down our nets to follow thee, believing that the Kingdom of God would come down here in Galilee rather than in Jerusalem; pray that it may descend here, for thou'lt be safer here, Master; we have swords and staves to defend thee—so let us kneel in prayer and ask the Lord that he choose Galilee rather than Judea for the setting up of his kingdom. To which Jesus answered nothing, and his face was as if he had not heard Peter; and then Peter's fears for Jesus' life, should he go to Jerusalem, seemed to pass on from one to the other, till all were possessed by the same fear, and Peter said: let us lift up our hearts to our Father in Heaven and pray that Jesus be not taken from us. Let us kneel, he said, and they all knelt and prayed, but to their supplication Jesus seemed indifferent. And seeing they were unable to dissuade him from Jerusalem, Peter turned to Joseph. Here is one, he said, who knows the perils of Jerusalem and will bear witness, that if thou preach that God have no need of a Temple or a sacrifice, thou'lt surely be done to death by the priests.
Peter's sudden appeal to his knowledge of the priests of Jerusalem awoke Joseph, who was wholly absorbed in his love of Jesus, and thought only of rushing forward and worshipping; but he was held back and strained forward at the same time, and seeing he was overcome, Peter did not press him for an answer, and Joseph fell back among the crowd, ashamed, thinking that if Peter came to him again he would speak forthright. He had words that would bring him into the sympathy of Jesus, but instead of speaking them he stood, held at gaze by the beauty of the bright forehead, large and arched; and so exalted were the eyes that Joseph could not think else than that Jesus was looking upon things that his disciples did not see. It seemed to Joseph that Jesus was meditating whether he should confide all he saw and heard to his disciples. He waited, tremulous with expectation, watching the thin scrannel throat out of which rose a voice to which the ear became attuned quickly and was gratified as by a welcome dissonance. It rose up among the silence of the pines, and the delight of listening to it, Joseph thought, was so near to intoxication that he would have pressed forward if he had not remembered suddenly that he was a new-comer into the community; one who might at any moment be driven out of it because he possessed riches which he could not unburden himself of. So he kept his seat in the background among the casual followers, by two men whose accents told him they were Samaritans, and these now seemed within the last few minutes to have become opposed to Jesus, and Joseph wondered at the change that had come over them and lent an ear to their discourse so that he might discover a reason for it. And it was not long before he discovered that their objection related to the Book of Daniel, for they were of the sort that receive no Scriptures after the five Books of the Law.
Joseph knew the book less perhaps than any other book of the Scriptures; he had looked into it with Azariah, but for a reason which he could not now discover he had read it with little attention; and since his schooldays he had not looked into it again. Peter and Andrew and John and James were listening intently to the story of Nebuchadnezzar's dream for the sake of the story related and without thought of what might be Jesus' purpose in relating it. But to Joseph Jesus' purpose was the chief interest of the relation; and the purpose became apparent when he began to tell how the great statue seen by Nebuchadnezzar in his dream, whose head was gold, whose arms and breast were silver, whose belly was brass, and whose legs and feet were iron and clay intermingled, was overthrown by a stone that hand had not cut out of the mountain. This stone became forthwith as big as a mountain and filled the whole earth, and Joseph fell to thinking if this stone were the fifth kingdom which the Messiah would set up when the Roman kingdom had fallen to dust, or whether the stone were the Messiah himself. And while Joseph sat thinking he heard suddenly that when Nebuchadnezzar looked into the furnace and saw the four men whom he had ordered to be thrown into it walking through the flames safely, he said: and the form of the fourth is like the son of God.
The story wholly delighted the disciples; and they asked Jesus to tell them the further adventures of Daniel, and as if wishing to humour them he began to relate that a hand had appeared writing on the wall during the great feast at Babylon, a story to which Joseph could give but little heed, for his imagination was controlled by the words, "whose form is like the son of God"—an inspiration on the part of the Babylonian king. If ever a man had seemed since to another like the son of God, Jesus was that man; and Joseph asked himself how it was that these words had passed over the ears of the disciples—over the ears of those who knew Jesus' mind, if any could be said to know Jesus' mind. Jesus, though he lived near them and loved them, lived in the world of his own thoughts, which, so it seemed to Joseph, he could not share with anybody. Not one of the men he had gathered about him, neither Peter, nor John, nor James, had noticed the notable words: "And the form of the fourth is like the son of God." It was for these words, Joseph felt sure, that Jesus had related the story of Daniel in the furnace. But his disciples had not apprehended the significance; and like one whose confidence was unmoved by the slowness or the quickness of his listeners, almost as if he knew that the real drift of his speech was beyond his hearers, Jesus began to tell that Darius' counsellors had combined into a plot against Daniel and succeeded in it so well that Daniel and his companions were cast in a den of lions. But there being nothing in the story that pointed to the setting up of the Kingdom of God upon earth, Joseph was puzzled to understand why Jesus was at pains to relate it at such length. Was it to amuse his disciples? he asked himself, but no sooner had he put the question to himself than the purpose of the relation passed into his mind. Jesus had told the marvellous stories of Daniel's escapes from death so that his disciples might have no fear that the priests of Jerusalem would have power to destroy him: whomsoever God sends into the world to do his work, Jesus would have us understand, are under God's protection for ever and ever; and Joseph rejoiced greatly at having discovered Jesus' intent, and for a long time the glen, the silent forest and the men sitting listening to the Master were all forgotten by him. He even forgot the Master's presence, so filled was he by the abundant hope that his divination of the Master's intent marked him out as one to be associated with the Master's work—more than any one of those now listening to him, more than Peter himself.
And so sweet was his reverie to him that he regretted the passing of it as a misfortune, but finding he was in spirit as well as in body among realities, he lent his ear to the story of the four winds that had striven upon the great sea and driven up four great beasts. These beasts Joseph readily understood to be but another figuration of the four great empires; the Babylonian, the Persian, and the Grecian had been blown away like dust, and as soon as the fourth, the Roman Empire, was broken into pieces the kingdom of the whole world would be given to the people of the saints of the Most High. It was Philip the nearly hunchback that asked Jesus for an explanation of this vision—saying, and obtaining the approval of several for the question, would he, Jesus, acquiesce in this sharing of the earth among the angels who had not seen him, nor heard him, nor served him upon earth. If the earth is to be shared among the angels we follow thee in vain, he muttered; and Joseph felt that he could never speak freely again with Philip for having dared to interrupt the Master and weary him with questions that a child could answer. To whom Philip said: but you, young Master, that have received good instruction in Hebrew and Greek from the scribe Azariah, and have travelled far, do you answer my question. If the earth is to be shared among angels—— He was not allowed to repeat more of his question, for a clamour of explanation began among the disciples that the earth would not be shared among the angels of God—God would find his people repentant when he arrived with his son. At last the assembly settled themselves to listen to the story of the vision in which a ram pushed westward and northward and southward, till a he-goat came from the west—one with a notable horn between the eyes, and butted the ram till he had broken his two horns. Joseph had forgotten these visions, and he learnt for the first time, so it seemed to him, that the goat meant the Syrian king, Antiochus, who had conquered Jerusalem, polluted the sanctuary and set up heathen gods. But how are all these visions concerned with the setting up of the Kingdom of God on earth? and Jesus' purpose did not appear to him till Daniel heard a voice between the banks of the Ula crying: make this man understand. Joseph understood forthwith that Jesus' purpose was still the same, to make it plain to the disciples that Daniel was protected and guided by God, and, that being so, Jesus could go to Jerusalem fearing nothing, he being greater than Daniel. So he sat immersed in belief, hearing but faintly the many marvellous things that Daniel heard and saw, nor did he awake from his reverie till Jesus announced that Gabriel flew about Daniel at the hour of the evening oblation, telling him that seventy weeks was the measure of time allowed by God to make reconciliation for iniquity and bring everlasting righteousness, and build Jerusalem unto the Messiah; and that after three score and two weeks the Messiah should be cut off but not for himself.
The words "cut off but not for himself" troubled Joseph, and he pondered them, while the disciples marvelled at hearing Jesus speak of these things (he seemed to know the Scriptures by rote), and his voice went upward into the silence of the firs, and they heard as if in a dream that the king of the south should come into his kingdom and return to his own land. But his sons shall be stirred up and shall revolt against him, Jesus said, and the disciples marvelled greatly, for Jesus made clear the meaning that lay under these dark sayings, and they heard and understood how the robbers of the people should exalt themselves and establish a vision; but these shall fall and the king of the north shall come and cast up mounds and take the fortified cities. And they heard of destructions and leagues and armies and sanctuaries that were polluted, and of peoples who did not know their God, but who nevertheless became strong; and they heard of Edom and Moab and the children of Ammon, but at the end of all these troubles the Tabernacle was placed between the seas of the glorious holy mountain. And that day the fishers from the lake of Galilee and others heard that Michael had told the people of Israel that those that were dead should rise out of the earth and come into everlasting life. But can the dead be raised up and come to life in their corruptible bodies? asked the Samaritans that sat by Joseph, and their mutterings grew louder, and they denied that the prophet Daniel had spoken truth in this and many other things, and as he had not spoken truth he was a false prophet; whereupon so great a clamour arose that the wild beasts in the ravine began to growl, being awaked in their lairs. The disciples, foreseeing that it would soon be dark night in the forest, fell to seeking the way back to Capernaum, the Galileans in one group with Jesus among them, the Samaritans speeding away together and stopping at times for fresh discussion with the Galileans, asking among many other things how the corruptible body might be raised up to heaven and live indulging in the many imperfections inherent in our bodies. It was vain to ask them what justice there would be if the men that had died before the coming of the Kingdom of God were not raised up into heaven. If this were true the dead had led virtuous lives in vain; they might for all it had profited them have lived like the heathen.