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100 Where, through iron grates, he heard Poor disciples of the Word

Preach of Christ arisen!


Not in vain, Confessor old,
Unto us the tale is told

Of thy day of trial ;
Every age on him, who strays
From its broad and beaten ways,

Pours its sevenfold vial.

Happy he whose inward ear 110 Angel comfortings can hear,

O'er the rabble's laughter;
And while Hatred's fagots burn,
Glimpses through the smoke discern

Of the good hereafter.

115 Knowing this, that never yet
Share of Truth was vainly set

In the world's wide fallow;
After hands shall sow the seed,
After hands from hill and mead

Reap the harvests yellow.

I 20

Thus, with somewhat of the Seer,
Must the moral pioneer

From the Future borrow; Clothe the waste with dreams of grain, 125 And, on midnight's sky of rain,

Paint the golden morrow!



The Rabbi Nathan, twoscore years and ten,
Walked blameless through the evil world, and

Just as the almond blossomed in his hair,

Met a temptation all too strong to bear, 5 And miserably sinned. So, adding not

Falsehood to guilt, he left his seat, and taught
No more among the elders, but went out
From the great congregation girt about

With sackcloth, and with ashes on his head, 10 Making his


grayer. Long he prayed,
Smiting his breast; then, as the Book he laid
Open before him for the Bath-Col's choice,
Pausing to hear that Daughter of a Voice,

Behold the royal preacher's words: “ A friend 15 Loveth at all times, yea, unto the end;

And for the evil day thy brother lives."
Marvelling, he said : " It is the Lord who gives
Counsel in need. At Ecbatana dwells

Rabbi Ben Isaac, who all men excels
20 In righteousness and wisdom, as the trees

Of Lebanon the small weeds that the bees
Bow with their weight. I will arise, and lay

My sins before him." 12. Daughter of the Voice is the meaning of Bath-Col, which a as a sort of divination practised by the Jews when the gift of prophecy had died out. Something of the same sort of divination has been used amongst Christians when the Bible has been opened at hap-hazard and some answer expected to a questing in the first passage that meets the eye.

And he went his way Barefooted, fasting long, with many prayers ; 25 But even as one who, followed unawares,

Suddenly in the darkness feels a hand
Thrill with its touch his own, and his cheek fanned
By odors subtly sweet, and whispers near

Of words he loathes, yet cannot choose but hear, 30 So, while the Rabbi journeyed, chanting low

The wail of David's penitential woe,
Before him still the old temptation came,
And mocked him with the motion and the shame

Of such desires that, shuddering, he abhorred 35 Himself; and, crying mightily to the Lord

To free his soul and cast the demon out,
Smote with his staff the blankness round about.

At length, in the low light of a spent day,

The towers of Ecbatana far away
40 Rose on the desert's rim; and Nathan, faint

And footsore, pausing where for some dead saint
The faith of Islam reared a doméd tomb,
Saw some one kneeling in the shadow, whom

He greeted kindly: “May the Holy One 45 Answer thy prayers, O stranger!” Whereupon

The shape stood up with a loud cry, and then,
Clasped in each other's arms, the two gray men
Wept, praising Him whose gracious providence
Made their paths one. But straightway, as the



50 Of his transgression smote him, Nathan tore
Himself away:

"O friend beloved, no more
Worthy am I to touch thee, for I came,
Foul from my sins, to tell thee all my shame.
Haply thy prayers, since nought availeth mine,

55 May purge my soul, and make it white like thine.

Pity me, O Ben Isaac, I have sinned!”

Awestruck Ben Isaac stood. The desert wind
Blew his long mantle backward, laying bare

The mournful secret of his shirt of hair. 60“1 too, O friend, if not in act,” he said, “In thought have verily sinned. Hast thou not

• Better the eye should see than that desire
Should wander'? Burning with a hidden fire

That tears and prayers quench not, I come to thee 65 For pity and for help, as thou to me.

Pray for me, O my friend!” But Nathan cried, “. Pray thou for me, Ben Isaac!'

Side by side In the low sunshine by the turban stone

They knelt; each made his brother's woe his own, 70 Forgetting, in the agony and stress

Of pitying love, his claim of selfishness;
Peace, for his friend besought, his own became;
His prayers were answered in another's name ;

And, when at last they rose up to embrace, 75 Each saw Goul's pardon in his brother's face!

Long after, when his headstone gathered moss,
Traced on the targum-marge of Onkelos
In Rabbi Nathan's hand these words we read :

Hope not the cure of sin till Self is dead ;

59. Which he wore as a mortification of the flesh.

77. The targum was a paraphrase of some portion of Scriptare in the Chaidee language. It was on the margin of the most ancient targum that of Onkelos — that Rabbi Nathan srote his words.

80 Forget it in love's service, and the debt

Thou canst not pay the angels shall forget ;
Heaven's gate is shut to him who comes alone ;
Sare thou a soul, and it shall save thy own ! "



While kneeling at the altar's foot to pray,
Alone with God, as was his pious choice,

Heard from without a miserable voice,
5 A sound which seemed of all sad things to tell,

As of a lost soul crying out of hell.

Thereat the Abbot paused : the chain whereby
His thoughts went upward broken by that cry;

And, looking from the casement, saw below 10 A wretched woman, with gray hair a-flow,

And withered hands held up to him, who cried
For alms as one who might not be denied.

She cried, “ For the dear love of Him who gave

His life for ours, my child from bondage save, 15 My beautiful, brave first-born, chained with slaves

In the Moor's galley, where the sun-smit waves
Lap the white walls of Tunis !” – “What I can
I give," Tritemius said: “my prayers.” - "O


Of God!" she cried, for grief had made her bold 20 " Mock me not thus; I ask not prayers, but gold.

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