Marzio's Crucifix, and Zoroaster by F. Marion Crawford (classic reads .TXT) 📖

ground and gazed up into the measureless depths of heaven, where the stars shone out like myriads of jewels set in the dark mantle of night!

Gradually, as he lay, the tempest of his heart subsided, and the calm of the vast solitude descended upon him, even as the dew had descended upon the earth. His temples ceased to throb with the wild pulse that sent lightnings through his brain at every beat, and from the intensity of his sorrow, his soul seemed to float upwards to those cool depths of the outer firmament where no sorrow is. His eyes grew glassy and fixed, and his body rigid in the night-dews; and his spirit, soaring beyond the power of earthly forces to weigh down its flight, rose to that lofty sphere where the morning and the evening are but one eternal day, where the mighty unison of the heavenly chorus sends up its grand plain-chant to God Most High.

CHAPTER XIII.

Far in the wild mountains of the south, where a primeval race of shepherds pastures its flocks of shaggy goats upon the scanty vegetation of rocky slopes, there is a deep gorge whither men seldom penetrate, and where the rays of the sun fall but for a short hour at noonday. A man may walk, or rather climb, along the side of the little stream that rushes impetuously down among the black rocks, for a full hour and a half before he reaches the end of the narrow valley. Then he will come upon a sunken place, like a great natural amphitheatre, the steep walls of boulders rising on all sides to a lofty circle of dark crags. In the midst of this open space a spring rises suddenly from beneath a mass of black stone, with a rushing, gurgling sound, and makes a broad pool, whence the waters flow down in a little torrent through the gorge till they emerge far below into the fertile plain and empty themselves into the Araxes, which flows by the towers and palaces of lordly Stakhar, more than two days' journey from the hidden circle in the mountains.

It would have been a hard thing to recognise Zoroaster in the man who sat day after day beside the spring, absorbed in profound meditation. His tall figure was wasted almost to emaciation by fasting and exposure; his hair and beard had turned snow-white, and hung down in abundant masses to his waist, and his fair young face was pale and transparent. But in his deep blue eyes there was a light different from the light of other days—the strange calm fire of a sight that looks on wondrous things, and sees what the eyes of men may not see, and live.

Nearly three years had passed since he went forth from the palace of Shushan, to wander southwards in search of a resting-place, and he was but three-and-thirty years of age. But between him and the past there was a great gulf—the interval between the man and the prophet, between the cares of mortality and the divine calm of the higher life.

From time to time indeed, he ascended the steep path he had made among the stones and rocks, to the summit of the mountain; and there he met one of the shepherds of the hills, who brought him once every month a bag of parched grain and a few small, hard cheeses of goats' milk; and in return for these scanty provisions, he gave the man each time a link from the golden chain he had worn and which was still about his neck when he left the palace. Three-and-thirty links were gone since he had come there, and the chain was shorter by more than half its length. It would last until the thousand days were accomplished, and there would still be much left. Auramazda, the All-Wise, would provide.

Zoroaster sat by the spring and watched the crystal waters sparkle in the brief hour of sunshine at noonday, and turn dark and deep again when the light was gone. He moved not through the long hours of day, sitting as he had sat in that place now for three years neither scorched by the short hours of sunlight, nor chilled by winter's frost and snow. The wild long-haired sheep of the mountain came down to drink at noon, and timidly gazed with their stupid eyes at the immovable figure; and at evening the long-bodied, fierce-eyed wolves would steal stealthily among the rocks and come and snuff the ground about his feet, presently raising their pointed heads with a long howl of fear, and galloping away through the dusk in terror, as though at something unearthly.

And when at last the night was come, Zoroaster arose and went to the spot where the rocks, overhanging together, left a space through which one might enter; and the white-haired man gave one long look at the stars overhead, and disappeared within.

There was a vast cave, the roof reaching high up in a great vault; the sides black and polished, as though smoothed by the hands of cunning workmen; the floor a bed of soft, black sand, dry and even as the untrodden desert. In the midst, a boulder of black rock lay like a huge ball, and upon its summit burned a fire that was never quenched, and that needed no replenishing with fuel. The tall pointed flame shed a strangely white light around, that flashed and sparkled upon the smooth black walls of the cavern, as though they were mirrors. The flame also was immovable; it neither flickered, nor rose, nor fell; but stood as it were a spear-head of incandescent gold upon the centre of the dark altar. There was no smoke from that strange fire, nor any heat near it, as from other fires.

Then Zoroaster bent and put forth his forefinger and traced a figure upon the sand, which was like a circle, save that it was cut from north-west to south-east by two straight lines; and from north-east to south-west by two straight lines; and at each of the four small arcs, where the straight lines cut the circumference of the great circle, a part of a smaller circle outside the great one united the points over each other. And upon the east side, toward the altar, the great circle was not joined, but open for a short distance.5

When the figure was traced, Zoroaster came out from it and touched the black rock whereon the fire burned; and then he turned back and entered the circle, and with his fingers joined it where it was open on the east side through which he had entered. And immediately, as the circle was completed, there sprung up over the whole line he had traced a soft light; like that of the fire, but less strong. Then Zoroaster lay down upon his back, with his feet to the west and his head toward the altar, and he folded his hands upon his breast and closed his eyes. As he lay, his body became rigid and his face as the face of the dead; and his spirit was loosed in the trance and freed from the bonds of earth, while his limbs rested.

Lying there, separated from the world, cut off within the circle of a symbolised death by the light of the universal agent,6 Zoroaster dreamed dreams and saw visions.

His mind was first opened to the understanding of those broader conceptions of space and time of which he had read in the books of Daniel, his master. He had understood the principles then, but he had not realised their truth. He was too intimately connected with the life around him, to be able to see in the clearer light which penetrates with universal truth all the base forms of perishable matter.

Daniel had taught him the first great principles. All men, in their ignorance, speak of the infinities of space and time as being those ideas which man cannot of himself grasp or understand. Man, they say, is limited in capacity; he can, therefore, not comprehend the infinite. A greater fault than this could not be committed by a thinking being. For infinity being unending, it is incapable of being limited; it rejects definition, which belongs, by its nature, to finite things. For definition means the placing of bounds, and that which is infinite can have no bounds. The man, therefore, who seeks to bound what has no bounds, endeavours to define what is, by its nature, undefinable; and finding that the one poor means which he has of conveying fallacious impressions of illusory things to his mind through his deadened senses, is utterly insufficient to give him an idea of what alone is real, he takes refuge in his crass ignorance and coarse grossness of language, and asserts boldly that the human mind is too limited in its nature to conceive of infinite space, or of infinite time.

Not only is the untrammelled mind of man capable of these bolder conceptions, but even the wretched fool who sees in the material world the whole of what man can know, could never get so far as to think even of the delusive objects on which he pins his foolish faith, unless the very mind which he insults and misunderstands, had by its nature that infinite capacity of comprehension which, he says, exists not. For otherwise, if the mind be limited, there must be a definite limit to its comprehensive faculty, and it is easy to conceive that such a limit would soon become apparent to every student; as apparent as it is that a being, confined within three dimensions of space, cannot, without altering his nature, escape from these three dimensions, nor from the laws which govern matter having length, breadth and thickness alone, without the external fourth dimension, with its interchangeability of exterior and interior angles.

The very thought that infinite space cannot be understood, is itself a proof that the mind unconsciously realises the precise nature of such infinity, in attributing to it at once the all-comprehensiveness from which there is no escape, in which all dimensions exist, and by virtue of which all other conceptions become possible; since this infinite space contains in itself all dimensions of existence—transitory, real and potential; and if the capacity of the mind is co-extensive with the capacity of infinite space, since it feels itself undoubtedly capable of grasping any limited idea contained in any portion of the illimitable whole, it follows that the mind is of itself as infinite as the space in which all created things have their transitory form of being, and in which all uncreated truths exist eternally. The mind is aware of infinity by that true sort of knowledge which is an intimate conviction not dependent upon the operation of the senses.

Gradually, too, as Zoroaster fixed his intuition upon the first main principle of all possible knowledge, he became aware of the chief cause—of the universal principal of vivifying essence, which pervades all things, and in which arises motion as the original generator of transitory being. The great law of division became clear to him—the separation for a time of the universal agent into two parts, by the separation and reuniting of which comes light and heat and the hidden force of life, and the prime rules of attractive action; all things that are accounted material. He saw the division of darkness and light, and how all things that are in the darkness are reflected in the light; and how the light which we call light is in reality darkness made visible, whereas the true light is not visible to the eyes that are darkened by the gross veil of transitory being. And as from the night of earth, his eyes were gradually opened to the astral day, he knew that the forms that move and have being in the night are perishable and utterly unreal; whereas the purer being which is reflected in the real light is true and endures for ever.

Then, by his knowledge and power, and by the light that was in him, he divided the portion of the universal agent that was in the cave where he dwelt into two portions, and caused them to reunite in the midst upon the stone that was there; and the flame burned silently and without heat upon his altar, day and night, without intermission; and by the division of the power within him, he could divide the power also that was latent in other transitory beings, according to those laws which, being eternal, are manifested in things not eternal, but perishable.

And further, he meditated upon the seven parts of man, and upon their separation, and upon the difference of their nature.

For the first element of man is perishable matter.

And the second element of man is the portion of the universal agent which gives him life.

And the third