CHAPTER VII.
SLAVERY. DELIVERANCE. ORDINATION.
During the retreat of the Hungarian army, if such it could now be called, a halt was ordered at the foot of the Carpathian mountains. Here a separation took place; and a division numbering about five hundred set a camp apart. This band consisted of a motley array. The location had obviously become a customary rendezvous, as evidences of frequent camps were numerous. Here the leaders set apart the younger women captives, and assigned them separate wagons, not from any motive of humanity, but to preserve their fresh appearance. Next day they were joined by the same band that had encountered Pietro and Valens. The women of this party, discovering their Bohemian sisters, instantly screamed for joy. During several hours the most effusive greetings continued. Women hitherto perfect strangers, and who at home would have criticised each other severely, embraced each other, and a scene of smiles tears, streaming hair, wild grief, faintings, and excitement was exhibited, wholly unrestrained by the experienced slave dealers, who well knew the value of this relief to the health of their captives. These marauders numbered about five hundred, and their victims nearly as many. As the surrounding country lay utterly waste, the only hope of life consisted in keeping steadily with the main body. Among the chief of these dealers Solomon could now detect several of his own nation, and these men seemed perfectly familiar with the chiefs of the banditti. They had also unpleasantly observed Solomon. A messenger invited him to their black tent. Solomon refused, saying: “Am I a dog, to abandon my friends?” “Choose your friends, then, and come,” was the angry reply; and on these conditions Solomon, Don Abraham, Lord Boppo and Prokop, the grave person who arrived with the second party of prisoners, entered the traders’ tent. At once drawing from his robe the small casket, and taking out the soiled and worn parchment, he held it aloft, exclaiming, “Let all the curses denounced against the impious of old be upon your heads, unless you renounce your criminal proceedings!” Then placing the parchment before his breast, he added in Hebrew, in a severe and solemn tone, “Cursed be he that perverteth the judgment of the stranger, the fatherless and the widow. Let all Ebal——” “Nay, rabbi,” loudly interposed the astonished traders, “we are not thus guilty. We have paid our customary money for captives whom these priests of Belial would have sold to Tartars worse than we are. We never dreamed that one of the lights of our own nation was among the number.” Solomon was master. Himself, Don Abraham, Lord Boppo, Prokop and six young men and six young women were at once released. Beyond that he could not prevail. “We will not detain your own company,” said the dealers, “but we cannot afford to be ruined.” For the moment the freedom of these captives sufficed. “It is the Lord’s will,” said Prokop, “and I think I perceive his guidance also.”
The whole party approached Gran together; and established themselves in a large caravanserai a short distance from the town. Solomon and his friends came and went as they pleased. On entering the town they observed that the buildings denoted an origin and style not Hungarian. The roofs were formed very sloping; there were low chimneys, and many of the cottages were detached, and surrounded by flowers well tended. The streets converged to a large bazaar whence Ben Yusuf drew his supplies. Solomon and Prokop advanced through the crowded bazaar, and observed down aside street, most cleanly kept, an edifice noticeable from its style. It consisted of a larger circular building, and a smaller of a square form attached, and higher considerably than the other. Here were evidences of a residence ithe upper partion. The undulating lines that formed a kind of facade denoted an origin not gothic.
Prokop gazed at this edifice steadily. “If I mistake not,” he said, “we are in the place whither I specially desired to go; and the building I behold is the tabernacle where I hope to reach the consolation I desire.” The women frequently wore small Greek crosses, the chief rays growing wider outward, and then divided each into two points. Once or twice the words of a Christian hymn greeted his ears from the houses, and in a tongue he partly understood. Prokop accosted the first well-dressed person he met, and inquired for the episcopos. The residence of this dignitary was at once pointed out in the building already mentioned. Prokop forthwith made himself and his eventful condition known; and before two hours had elapsed a formidable body of more than fifteen hundred men had seized Ben Yusuf and all his appendages. The entire property was placed under guard, the captives instantly liberated with shouts, and Ben Yusuf himself escaped a severe flogging only by the intercession of Prokop. Of Ben Yusuf’s men three were recognized as old offenders, and bastinadoed. The bazaar received the new-comers with loud demonstrations. The women were distributed through the households, the men disposed of themselves as opportunity offered. Prokop, already known by reputation, entered the presbyter’s household, and assumed duties in the religious ministrations to the greatly increased population of the place. Don Abraham, with astonishment, found in Gran two Mahomedan merchants who evidently held a position of respect and influence.
Two days later Pietro approached Gran, and with him a number of fugitives whose homes had been desolated in Moravia. With this small company, numbering about twenty persons, appeared two strangers, dressed in dark robes, and bearing as a badge each a cross of equal arms, fleurie, quarterly sable and argent.
In the early afternoon of the Saturday after their arrival our pilgrims noticed a general cessation of business. Shops and booths closed at an unusual hour. Houses were swept; the population evidently prepared for a solemnity. Towards sundown the occasion appeared in the arrival of a venerable company in the suburbs. Many of the chief persons in spotless raiment went forth to greet the visitors. At the head of this deputation walked Sergius the chief pastor, noticeable as the only person who wore a dark robe. This personage attracted much respect, many of the company advancing to kiss his, robe. He was tall, swarthy, with an oriental countenance, inclining tothe aquiline. Spare of frame, and of a demeanor denoting strong self-control, his grave aspect and action compelled the greater number, and especially the women,to remain at a respectful distance. The greeting extended to the chief personage of the new group assumed an air of the most solemn dignity. It was cordial with unaffected courtesy, and betokened an affection, confidence and mutual devotedness that profoundly impressed all observers.
“Most reverend child of God,” exclaimed Sergius, “truly happiness-giving-to-us are your steps, and the preparation of the gospel of peace encompasses your feet. Our Father is gracious to us in prospering the advent of his servant.” ‘My discreet and reverend brother,” replied Markos, the diocesan bishop of that circle, chief dignitary of the evangelical Catharol, for it was none other, who held his chief abode at Tragur on the Adriatic, “grateful am I to be spared for another communion with the faithful. In these sad hours much outward speech may be restrained. May the Master whom we serve imperfectly receive a large accession of devoted sons.” A kiss on each cheek mutually bestowed, with much respectful grace, a cheerful salutation of all around, wholly devoid of pride, proffered with a most affable smile and gesture of both hands, denoted the well understood intimation that the journey might be concluded. The entire population greeted the bishop, all maintaining a respectful distance, while smiles and happy obeisances indicated the supremacy of love, harmony and the sincere pursuit of those Christian graces, and attainments, prized by the various denominations then assembled in Gran. These persons consisted largely of Catharoi from Dalmatia, Bosnia, and the Adriatic provinces, of Euchitæ from Bulgaria, of the Lord’s Mercy assembly or Boghomili from Roumania, Bulgaria and Constantinople; of Waldenses from France, Italy and Austria, and a few of each of several other denominations from Lombardy, Vienna and especially Neustedt, and several churches in Hungary, Poland, Bohemia and Moravia.
The real purpose of Pietro’s visit to that region now became apparent. Being presented by Prokop, together with several other candidates, he attended the bishop in the evening, and as his answers, testimonials and especially his copy of the Catharic New Testament, the work of his own pen, declared acceptability, Pietro and the others gladly heard the invitation to present themselves the next Sunday to receive the Paraclesis, or Consolamentum that they sought.
At sunrise exactly the services commenced next morning. The church edifice represented in its arrangement the three degrees of Perfect or real Catharoi, the pure, the Believers, in a circle surrounding the inner one, and the Hearers or ordinary inquirers not yet advanced to the full membership of Believers. Ordinary prayers and hymns being ended, the officiating minister announced that in lieu of exhortation, the sacred communion of bread and wine, and the holy Paraclesis would be administered. “In these hours of threatened woe,” explained Sergius, “Christian wisdom and charity prescribe tenderness of our differences. Only the ceremonies we all deem essential can to-day occupy our devotion. The bread, the wine, that is the body, the blood of the Lord, as we severally revere them, are now freely bestowed on all according to their several faiths. We relinquish for the moment the discrepancies that divide us; and all our brethren and sisters are to-day indeed brethren and sisters in the Lord.”
Flat cakes of unleavened bread were then broken in presence of all, wine in silver chalices all of Greek workmanship was set out, and both were presented on aclean linen cloth in the inner circle where sat Markos, Sergius and Prokop, all clad in black robes. To each believer a portion of the bread was first presented. Many partook of only a portion of this, retaining the rest; of the wine all partook in moderation.
The services ended, and the remainder of the feast being all removed, a silver basin with water was presented to Markos. The bishop slowly and carefully washed his hands, and dried them in a white napkin. Sergius produced a splendidly bound copy of the New Testament. Pietro and the other candidates entered the inner circle, and knelt on cushions. Markos, taking the New Testament, open at the gospel of John, solemnly exhorted the candidates to place all their faith in the Paracletos, and all hope of their souls’ salvation in God and the grace of the Paracletos. Then placing the book on the head of each, he repeated the Lord’s prayer over each seven times, the last clause being rendered, “in order that thine may be the kingdom, and the glory forever.” The bishop then read the gospel of John from the words “In the beginning,” to the words, inclusive, “Grace and truth came by Jesus Christ.” Then other prayers followed. A kiss of peace on the lips administered by Markos to each, accompanied by a gentle breathing, closed the solemn ordinance whereby the candidates were admitted to the orders they sought, Pietro becoming a “Filius Major,” and a “Perfectus,” that is a priest in orders without reference to the modifications of his belief. Few at that time did insist sharply on technical points of faith, and the purpose of this special service became more clearly revealed in the address that followed, at an exhortation meeting held during the afternoon.
“Brethren in the Lord,” said Bishop Markos, “you have asked of me counsel in this hour of threatened distress. During many centuries our predecessors, since the first days, have continued to bear their testimony. At no time has the church lacked confessors. In the Lord I can offer to you no better counsel than that given by my most reverend predecessor in the faith. Bishop Niquinta, during the memorable council of Toulouse in 1167. He said: ‘The seven churches of Asia in Apostolic days were divided among themselves. But no church harmed another or bore aught but charity for another. We are also divided, and my counsel is that we retain the essential verities of our common faith, that we nourish our souls in the grace of the Paracletos, and if we entertain speculative dogmatizings let us do so in humility and charity. We are happily united to-day in spiritual communion. We number among us many brethren from remote churches. We see Philip Paternon, grandson of that Philip who testified nobly at Florence in 1228. We have Pietro Felice, who represents the church of Barcelona, and inherits the fidelity of our brother Arnaldus of Leon in 1230. We have Theoderic, who bears to us love from Treves as his predecessor did in 1231, where he and others sealed their testimony in the flames in 1238. We have Prokop, one of the poor of Lyons, and many of his brethren who have restored this land since the devastation of the Tartars. We have representatives here of the church at Milan, at Viterbo, at Correggio, at Strassburg, at Passau, at Donnezach, at Bajolo, at Vincentina, at Florence, at Spoleto, at Toulouse, at Carcassonne, at Albi, at Slavonia, of the Latin church of Constantinople and also of the Greek, of Philadelphia in Roumania, of Bulgaria, of Cremona, where we are reminded of the excellent name of Petro Gallo, of Aquileia, of Carinthia, Austria and chiefly of Neustedt and Vienna, of Bagnolo, of Brescia and of my own church of Tragur and of Bosnia. The stream of doctrine that overspread the west, broken indeed and divided by the troubles that followed the death of Charlemagne, yet touched again the former and still living water of the Scoti in Ireland, where the fountain of life has never ceased to flow, especially in the northern region. The Greek brethren of Dragometia and of Trim have met and felicitated each other. Our protest against the innovations, the paganism of our chief persecutor has always been founded on the adulterations of the faith since Bishop Sylvester, who infused the evil spirit of Antichrist into the church. We reject all sacraments but two, baptism and the communion of the Lord as he instituted and administered it. We believe that “he that believeth and is baptized shall be saved,” and therefore we reject the baptism of infants. We reject ali adoration of the cross as being the cruel means of the death of the Master; we believe that the sacrifice of Calvary was offered once for all, and can never be repeated; we believe that prayers and offerings for the dead cannot avail; and we believe that hymns and ceremonies for pay are only a remnant of paganism if offered for souls departed. Believe not then, brethren, any bishop or priest that attempts to seduce you by the assertion that he offers Christ or—blasphemy!—that he can make Christ on the altar. No second Calvary can be so long as the world lasts. We receive the bread and the wine without caviling or sophistries or prevarication about “whole Christ;” because the Master instituted bread and wine, and no man can be presumptuous enough to change the form that the master himself sanctified and ordained. Likewise I would, brethren, in all charity, suggest that the custom of removing portions of the bread be discontinued; with some the custom has given rise to an unwise use that tends to superstition. Many other subjects I might allude to. But as these are the essentials, let us devote ourselves in these most menacing times to the salvation of souls, to the purification of hearts and homes, to the education of the young in truth, industry, and charity. Let us cultivate sound knowledge in all useful arts and sciences; and ‘let us labor with our hands in that which is good that we may haveto give to him that needeth.’ Time presses, brethren. I may never see you again in the flesh; but you will need all faith and duty. A new power has arisen in close alliance with the scarlet woman of the seven hills; and I fear that these countries, Bulgaria, Bosnia, Thrace, Lombardy, Italy, Dalmatia, Carinthia, Poland, Bohemia Moravia, Hungary will form the special field for the cruel persecutions of the new alliance. In these lands an unbroken chain of belief has testified since Apostolic days; and the spirit of Antichrist will now sweep over them in fury and blood. Be prepared, brethren; your Master calls for full fidelity to his example.”
A loud but solemn “Amen” followed this earnest exhortation, and the service, nearly the last in those regions for about a century and a half, closed with the following hymn:
Thee, the good Lord, we now adore:
The evil Lord disown,
Blessings, not curses, deign to pour
On all thy saints alone.
Lord, bless the bread, the wine, that we
Thy death, thy life, may know;
And that thy grace through them may be
Thy presence as we go.
Let married love continue, Lord,
As Paul and Peter say;
And brethren with sweet accord
In prayer pursue thy way.
Bless the baptized, the perfect, all
Believers; let them see
Antichrist slain; and with him fall
Sin and its slavery.
This hymn, compiled chiefly through the preponderating Waldensian influence, happily presented and harmonized the meeting points of the various denominations. Pietro and Solomon met immediately after the ordinance. “I comprehend it all now,” exclaimed Ben Gerson; “and although I cannot participate in your creed, yet I sincerely pray for a blessing on your earnestness and philanthropy. We shall all blend in the great oneness whereof we are infinitesimal atoms.”