The drama of the ages

Introduction

The Drama of the Ages embraces more than four thousand years of time. It brings to view the fact of one continued conflict throughout all the Ages. Two opposing forces have been in fierce combat. The subject of conquest has been the subjection of the human mind and the enslavement of both mind and body.

In protest Omnipotent power has been ever present, sometimes in mighty demonstration.

The conquest which has been waged throughout the centuries reveals two sets of principles which are absolute in opposition the one to the other.

The following pages are for the most part authentic history, the Bible being the basis in which the course of despotic empire from its beginning is briefly set down, but it is at the greatest crises of the world's history that the clash of principles is in the most spectacular manner made manifest.

This is not a history of dry facts and events so much as of human nature, of hearts and souls.

And if it shall prove helpful to someone struggling for the way of true happiness and well being, then the object for which it is written shall have been attained.

Chapter I. Nimrod

It was in the days of Eber that the curtain first rises upon the Drama of the Ages ; it was the first of a series of crises in the history of nations.

As yet there were no nations, states, nor empires; the world was an infant; the land of Shinar its cradle — Let not the student of history vainly wonder when the protoplasmic chits began first to wiggle ; nor how long it would take them to become intelligent enough to build the Sphinx and the Pyramids; for Egypt had not yet been born; there were no Greeks nor Romans ; no foot of man had penetrated the Steppe country; no voice of man had broken the stillness of China, Hindostan or Korea; no eye of man had looked upon Mt. Fuji Yama; no human lips had formed the word America; there were no Indians anywhere; the Islands of the sea awaited the coming of man.

In the days of Eber still lived the fathers of our race ; from them have come all the nations and people that are on the earth ; the tenth chapter of the book of Genesis gives the origin of nations; and there is no other.

Eber had a son whom he named "Peleg, for in his days was the earth divided" — "And all the earth was of one language and of one speech," and it was the design of God that the people should scatter out and fill the earth; but there were some who said let us build us a city and a tower ; — and let us make us a name, lest the people be scattered abroad upon the face of the earth.

This was the plan the meaning of which was nothing short of an organized attempt to establish a centralized power, — a one man power making one man absolute monarch of all.

This plan met with a protest in demonstration of the great power of God by which was the origin of languages and of nations. Nimrod was the leader of this conquest for widespread dominion and a one man power. To this movement Eber was an able opponent.

Nimrod taught the people in public and in private that a monarchy is the only safe and natural form of government; but Eber taught that monarchal form of government would spell slavery, degradation, ignorance, squalor, superstition and murder; and that they would hold their liberty and their lands by the slippery tenure of the will of the prince. He said that liberty is the gift of God, and that all are the common children of the Creator; that the earth with all its wealth and beauty is free to all ; that the kind of rule proposed by Nimrod is contrary to the divine order, and that should it prevail, their posterity would read the history of the world written in the blood of countless millions.

To Nimrod he said, — Makest thou thyself like the "Most High." Wilt thou ascend above the stars of God? — ^was it thou that caused the light to shine when darkness was upon

NIMROD 9

the face of the deep? Canst thou bind the sweet influences of the Pleiades or loose the bands of Orion?

Nimrod defiantly replied — I know not God, and I care not what thou sayest.

The words of Eber awakened acclamations of deep enthusiasm. Caesar was ambitious. Nimrod was ambitious. He said in an aside to his companions, this man Eber studies much, he sees afar, he is dangerous; we must represent him to the people as being opposed to law and order, inciting anarchy. We must get him out of the way.

They proceeded to build the tower.

Then it was that God manifested himself in protest on the side of Eber; and while others began to speak in different languages, Eber retained the original language ; — that ancient classic language which surpasses all others in beauty of imagery and loftiness of thought.

Nimrod was baffled, but did not relinquish his bold design ; he defiled the "Most High." Thus, — "A mighty hunter before the Lord," not merely a hunter of wild beasts, but more a pursuer and crusher of men ; and therefore a more exact translation of the original expression reads, "He was an overbearing tyrant in Jehovah's sight."

That this was an organized attempt to crush out the knowledge of God in the earth is revealed by the inspired words of the Apostle Paul, "God that made the world and all things therein — and hath made of one blood all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation. That they should seek the Lord, if haply they might feel after him, and find him; though he be not far from every one of us."

lo THE DRAMA OF THE AGES

The party of Nimrod now determined to make their design effective by establishing a form of religious belief with impressive ceremony, and a dazzling pageantry.

II

Chapter II

The central figure in the history of humanity was the man Abram: in him have transpired the greatest events of human history; what he was and what he did — not what he said — made him great.

He stood with the great men of his day a leader in the affairs of men; and he was very rich, not in lands, but in cattle, in silver and in gold ; and of his household there were three hundred and eighteen educated servants. One time in command of an army, "He brought back all the goods — and the women also, and the people." These had been taken captive by a despotic king.

Abram upheld civil government as necessary for the good of all ; but in matters of religious faith, — he acknowledged the "Most High" as the one alone to whom we must give an account.

Abram seems to have been in close touch with the unseen world, for he entertained visitors from the realms of Sinless Glory: the Lord came and talked with Abram, and made know^n to him the eternal purpose of God : — the glorious destiny of the earth and its inhabitants, — the Creator took Abram into covenant relations with himself by a symbolism, the most sacred in use amongst men.

He gave to Abram a son typical of the only begotten Son of God, — the Saviour of the world; and "Abram was called the friend of God."

Abram was the founder of the Hebrew nation, — a nation that lives today in every country of the world, although for many centuries without^ country of its own.

From "Eber" comes the name "Hebrew," of whom Abram is the eighth in the line of descent. It is said that Eber was the founder of the Hebrew language.

The home of Abram was in Ur of the Chaldees ; the home of Sarai was in the same city; the two families belonged to the aristocracy; Abram and Sarai were betrothed. The great beauty of Sarai was reported to the king and she was taken, — no one knew where ; the families of Abram and Sarai were overwhelmed with grief, Abram's grief was indescribable. He arose with the determination to find her and bring her again to her home. He immediately set forth with commissioners.

The sun had risen high in the heavens when he entered the gates of Akkad.

Through shady aisles he walked, and up and down broad slopes where the palm plumes toss. The streets were paved with polished stone, and lined on either side with lofty palaces. As he advanced more into the city's center, the crowds increased. The pressing throngs of people seemed more or less bent on pleasure, to judge from their animated conversation and frequent bursts of laughter. The men for the most part were dressed like Abram — a costume worn by the ancient Greeks — it consisted of a white linen tunic, and loose upper vest, both garments being kept in place by a belt of silver. From this belt suspended a sheathed dagger.

Though there were some whose garments were of soft silk with belts of gold, who carried daggers in sheaths that were literally encrusted with jewels.

There were richly ornamented chariots drawn by spirited horses and driven by personages in gorgeous apparel. There were fruit sellers, — flower girls — and there were little open square carts to which mules wearing collars of bells were harnessed, — these vehicles bore the names of traders and dealers in all sorts of provisions.

The streets were full of elegant loungers of both sexes. The women were especially noticeable for their lazy grace of manner — they glided to and fro with an indolent floating ease that was bewitching, the more so, as many of them were endowed with natural beauty, a beauty greatly enhanced by the artistic simplicity of dress, — this was composed of a straight clinging gown, slightly gathered at the throat and bound at the waist with a girdle. Their arms were bare as were those of the men. The women wore long white veils which they draped about them at their pleasure.

Soon a loud blast of a silver-toned trumpet split the air followed by a storm roar of acclamations. And now vast crowds of people pressed impetuously in one direction. Abram plunged into the shouting onrushing throng, and was borne wi<-h it swiftly down a broad avenue, lined with stately palm trees, and decked with flags and streamers, to the margin of a noble river. A splendid marble embankment barred it on both sides, — and here under awnings of every color and design, an enormous multitude was assembled.

The attention of all appeared to be centered in one direction, — presently there was seen the slow approach of a fantastic vessel, that with great prow and scarlet sails, moving gently in the breeze, was gliding leisurely yet majestically over the azure of the smooth water. Huge oars like golden fins projected from the sides and dipped every now and then, wielded by the hands of unseen rowers.

Nearer and nearer it came — brighter and brighter it glowed, — the sound of stringed music, solemn and sweet rippled enchantingly over the placid river — nearer, and now the vessel slid round with a graceful sweep and courtesied forward, — creamy hangings falling in rich folds draped it, gold cords looped the sails — on the deck a band of young girls dressed in white, and wreathed with flowers knelt, playing softly on stringed instruments; and there were cupid like young boys, half nude, grouped in reposeful attitudes alongside of the edge of the prow holding garlands of flowers reaching to the surface of the water beneath.

The central figure of this strange vessel was a woman wonderfully beautiful, clothed in gold attire, and girdled with gems, she stood leaning against the middle mast of the vessel in an indolent manner, her dark eyes seemed to fall lazily upon the people whose roar of rapture and admiration sounded like the breaking of billows.

Presently she slowly extended one hand and arm and made an imperious gesture to command silence. Instantly a profound silence ensued. Lifting a long slender wand, she described three circles in the air with an even majestic motion.

Abram noticed as she did this, her eyes rested upon him; and turning he realized that he was the only unkneeling soul in that abject multitude.

The vessel now began to move onward, and soon it vanished. Suddenly a dozen hands were laid roughly on him, loud angry voices shouted on all sides, "A traitor," "A spy," "An infidel," "into the water with him," — "He denies the gods." With a few agile movements he wrenched himself from their grasp, and stood like a stag at bay — "What have I done? — speak — is it the fashion of this city to condemn a man unheard?" No one answered this appeal.

The sound of musical instruments now directed the attention of his assailants to a youth arrayed in crimson, and carrying a small golden harp; as he approached, the people parted right and left, thus clearing the way for another personage who followed him, a graceful, Adonis-like personage in glittering white apparel, with collar of gold set with diamonds, and jeweled sheath, armlet and belt, and wearing a myrtle wreath on his abundant dark hair.

The populace now forgot the cause of their disturbance and greeted the personage with, "Hail," "All Hail." "Zamula." The newcomer thus greeted bowed right and left — "What disturbance is here?" he demanded, — "A traitor," a most insolent knave, he refuses homage to the High Priestess."

Zamula now saw Abram. There was a brief pause in which the two young men surveyed each other. "Who art thou?" demanded the Laureate.

"I am a stranger from Ur of the Chaldees, my name is Abram."

"A stranger from Ur, then I insure thy safety, and bid thee welcome: thy distinguished appearance proclaims thee guest of the king's laureate."

Now, turning he said to the people, Know you not that strangers are exempt from worship?

To Abram he said: "You, my dear sir, will doubtless be glad to rest and recover from the ungentle treatment of my countrymen," — As he said this he took Abram by the arm and passed on through the ranks nodding graciously here and there with the air of a monarch who occasionally bows to some of his poorest subjects.

Abram began to express thanks for the timely rescue he had received-but Zamula waived all such acknowledgements. They passed through broad avenues lined with magnificent, palms, and soon came to the palace-like residence of Zamula. It was a dome-shaped building surrounded by fluted colonnades, and fronted by a spacious court, paved with mosaics, where flower-bordered fountains dashed up showers of refreshing spray.

Into this court and across it he led his guest. Ascending a wide flight of steps they entered a large open hall, where the light poured in through rose color and pale blue glass giving the effect of mingled moonlight and sunset.

Several beautiful girls were here reclining on richly covered cushions; some were amusing themselves with tame birds, some were weaving garlands of myrtle leaves. One was holding a golden harp, as though she were considering what chords she should next awaken from its responsive strings.

As Zamula and his guest appeared, all arose and stood silently with bowed heads and folded hands. As Zamula led his guest past these fairy-like forms, he paused at the side of the girl with the harp, "Ah, Sarai," — (Abram and Sarai had exchanged glances of glad but secret recognition for there was quick understanding between them) "Ah, Sarai," Sweet virtue, see I have brought with me a stranger, — I must have thee warble for his pleasure some of my songs thou hast learned to render with such matchless tenderness. "Come," said he to Abram, "we shall pass the afternoon together, — "Sarai, you will bring us fruit and wine," bid my servant prepare the rose chamber for my guest, Myra and Athazel will wait upon him there." Each girl touched her head with her hand in token of obedience.

The poet escorted his visitor to the further end of the hall, there drawing aside curtains of azure silk, he ushered him into a splendid apartment opening out upon a charming terrace and garden beyond, — he bade Abram be seated. Abram sank indolently into a low richly cushioned chair and surveyed with admiration the elegant figure of his host who throwing himself on a couch covered with leopard skins looked at his guest with a smile of approval.

"It is a fit place where the divine muse may dwell," — nevertheless, air, light and flowers not lacking, methinks I could subsist were I deprived of all other things."

Ahram sat silent and looked about him, the domed ceiling was wreathed with carved clusters of grapes and pomegranates, the walls were frescoed with glowing scenes of love and song tournament. The floor was inlaid with variegated mosaics and strewn with the soft, dark, furry skins of wild animals. Grand busts stood on pedestals or projecting brackets. There were velvet draped corners from which gleamed superb statuary. There were book cases overflowing with quaint volumes.

Abram looking into the face of his host said, "Zamula, what are the laws by which this city is governed? What are the common laws of worship?" It seems that I committed an offence this morning that would have cost me my life but for thy timely deliverance?

"The common laws of worship are the common laws of custom," he replied — "nothing more and nothing less."

"We have an elected divinity — we accept a certain given definition of this suppositious divinity, accompanied with a suitable code of morals and maxims."

When people are persuaded to pay homage to an elected divinity they are but offering homage to an image of self, placed before them in a deified or heroic form. This satisfies the idolatrous cravings of human nature.

Of course we in unison with all nations, worship the sun, — sun-worship is the one leading principle in all nations, — in that our faith is universal. That refulgent Orb that gladdens and illumines the earth, and visibly controls the seasons is the acknowledged divinity in all nations.

However, the well instructed know that the sun is no divinity at all, but simply a huge planet, a dense body surrounded by a luminous flame-darting atmosphere, but only one of many similar Orbs moving in strict obedience to fixed mathematical laws. They are neither self-acting nor omnipresent, nevertheless this knowledge is w^isely kept back as much as possible from the populace, for were science to unveil her marvels too openly, — were education and enlightenment dispensed freely to the masses of people, the result would be, first, Atheism, next Republicanism, and finally anarchy and ruin.

To avert these evils and for the welfare of the country and the people we hold fast to a stated form of religious belief. There is not one in the "Inner circle" but knows that it is absolutely false; yet a false religion, — it is argued by those cunning crafty men, — is better for the masses; for they are closely allied to brutes, — if the moral sense cease to restrain, they give as much rein to their appetites and passions as hyenas and tigers, and in some natures the moral sense is only kept alive by fear, — fear of offending some invisible force that pervades the universe: — a cruel, despotic power whose terrible attribute is destructive and not creative power.

To propitiate and pacify an unseen Destroyer is the aim of all religions : — It is for this reason that human sacrifice is of frequent occurrence ; to me it is a shuddering horror that could well be dispensed with.

"Since the religion of which you speak" — said Abram, "is merely a form of self-worship, why cannot all people worship themselves without consecrated altars and priestly service?"

"My friend without altars and priests no monarchy can stand ; a monarchy can be held up only by an enforced religion. Greed is the God of kings and priests. It is by cunning and craft that the people are held in subjection. They say that a Supreme Deity whose character comprehends supernatural virtues is an impossibility; — ^but who knows, — there have been many disturbances of late, — the teaching of the philosophers has aroused a certain discontent, — and there are those who are weary of perpetual sacrifice and the shedding of innocent blood.

Moreover there is a prophet who teaches that God exists, and with infinite love is seeking to redeem mankind. This prophet and many wise men because of their boldness in proclaiming their knowledge broadcast, are now languishing in prison.

"Most illustrious Zamula," does not the fact that these luminous bodies in the heavens, move according to law, prove an intelligence above all. Do not the heavens proclaim the truth, the truth that God is there ruling above all — a Supreme Being?

"I know not. No one knows — God is an unproved identity, for my part I am too honest to worship a supposititious divinity. The scientists prove that there is no God."

Abram replied: "God has identified himself. He has proved His identity. God has written his existence in nature and his law in the heart of man." "He has revealed himself in human history."

"Art thou acquainted with God?" Zamula asked — Abram replied: "That which is true can be known to a certainty, but a mere supposition can never be known as the truth, for the simple reason that it is not the truth."

Jehovah was known as King, — no one thought of taking the title, "King" until the mighty Nimrod became bold and arrogant enough to call himself king — but of whom is he king? — A groveling, fawning, abject people, who chose not to remember the one only King and when they became corrupt and could no longer govern themselves, it pleased them to set up a man after their own fashion, to rule over them.

But a glorious Era is approaching when the free thinking and free speaking people of all nations will govern themselves rejoicing in the sovereignty of universal liberty."

"I would it were here now,' 'said Zamula. At that moment Sarai came carrying a salver on which were placed a flagon, two jeweled cups, and a basket of fruit. She approached Abram first, who surveyed her with great admiration and interest, — how becoming was the primrose gown she wore, and as he poured out some wine into one of those glittering cups he noticed an added charm to her beauty, — the charm of matured character developed by the recent experience through which she had passed. — Zamula glancing at her smilingly inquired, "What news, Sarai, fairest of the fair?" "Ill news, and evil rumors there are enough. I am much pained, as I hear the common talk of sad and suffering men ; there are mobs and riots in the market place, since the early morning, — moreover Nimrod is filled with wrath and driveth furiously, riding in his glittering chariot, he drives two jet chargers regardless of anything in his way, men, women and children are ruthlessly trampled under foot."

"Enough. Hold thy peace," Zamula interrupted; "thou art much too fair for a messenger of woe."

"Pardon, Sir Poet; thou shouldst never hear of the strife and commotion amongst the coarser tribes of men, — thy path should be all woven sunbeams among roses." And she touched her head with her hand and smilingly went out, — the two young men watched her as she disappeared.

"She is a marvel of virtuous wisdom," said Zamula. I am sometimes amazed at the loftiness of speech with which she converses.

"Come," taking Abram by the arm — "we will walk in the garden, — the hour of sunset approaches, we will go to the green slope and behold the pomp and glory with which he goes down ; and thou shalt tell me of God, for thou speakest as if thou art one akin to him."

Together they walked across the terrace out into the glorious garden, through winding paths of alternate light and shade. Here and there were the distant glimmer of tossing fountains. They ascended the hillock, — there Zamula threw himself gracefully down on the green turf pulling his friend down by his side.

Silently they gazed upon the resplendent panorama before them. The sun appeared to rest upon a sea of liquid gold with glistening rose color and blue fringed billows. The sky was of a dense yet misty blue; beaming shafts of light shot upward ; far away in the distance floated white and blue clouds that looked like little fairy ships; below lay the City of Akkad, with its white domes, towers, and pinnacled palaces, on which the glory of the departed sun rested ; through the misty haze it looked like a mirage rising on the border of a burning desert.

Then Zamula spoke: "I tell you, brother man, when I look upon the splendor of the heavens, I think, what a creature is man: And in my profoundest meditations, it seems to me, God exists, a vast, all glorious Being, who, in infinite wisdom controls and guides creation to some majestic end." This he said as he turned his soul hunger inquiring eyes upon Abram.

"True, my friend, God Is, he exists, the very term, creature, implies the Creator; and as certainly as an intelligent creature is, he owes to the Creator all that he is, and in recognition of this fact, he owes to the Creator honor and devotion supreme; this in turn and the nature of things implies subjection and obedience on the part of the creature ; and this is the principle of government."

Government exists in the very nature of the existence of intelligent creatures; each one owes all to the Creator. Accordingly the first principle of government is, "Thou shalt love the Lord thy God with all thy heart, with all thy soul, and with all thy mind, and with all thy strength." This is the inherent principle of government, eternally true; and no expansion, no multiplication of intelligent creatures can ever alter its scope or meaning; this distinguishes individuality as an eternal principle.

However, just as soon as a second intelligent creature exists there is an additional relationship; there is now not only the primary and original relationship of each to the Creator, but also an additional and secondary relationship of each to the other.

This is the second principle of government, and it is one of absolute equality ; it is expressed in the second of all commandments, "Thou shalt love thy neighbor as thyself."

Each himself alone in his own individuality is completely subject and devoted first of all to the Creator, because to him he owes all. And in this subjection and devotion to the Creator first of all, each honors every other intelligent creature as his equal ; as equally with himself occupying his place in the design of the Creator, and responsible individually and only to the Creator for the fulfillment of that design.

The second eternal truth equally with the first distinguishes individuality as an eternal principle.

It is original government, it is also ultimate government, it is simply self-government in reason and in God.

Herein is revealed on the part of the supreme, the true Governor — Government with the consent of the governed."

Zamula appeared perplexed, — presently looking up, he said, "I know not of any such government as that."

"It depends upon the free choice of the individual," said Abram.

At that moment a servitor approached and handed Zamula a scroll, who unrolled it, and as he read it a troubled expression came into his face, then without saying anything he gave it to Abram who read it. Thus :

Istar, High Priestess of the Sun,

To Zamula, The King's Lauerate :

I desire thy presence at the banquet tonight. Bring

thy guest with thee, that I may accord him a welcome.

Istar.

"What does it mean," inquired Abram greatly perplexed.

"It means that we are summoned to one of Istar's midnight banquets, thou as well as I. It is an honor that falls to few, a mandate that none dare disobey."

"Tell me Zamula, how could she know that I am a guest of thine ?

"How could she know?" — in the way that she knows all the secrets of the realm. Istar has her secret commissioners everywhere throughout the length and breadth of the City, who report to her each circumstance that happens; and doubtless we were followed home, tracked step by step as we walked together, by one of her stealthy footed servitors. In this there would be nothing unusual.

"If the City thus lies under the circumspection of a woman, how can there be any freedom?" cried Abram.

"My noble friend." said Zamula, — "Freedom" — 'tis a delusive word, it embodies a vain idea: there is no freedom in life ; all of us are bound in cords or restricted in one way or another; he who deems himself politically free is a slave to the multitude and to his own ambition; while he who shakes himself loose from custom and creed is still the slave of Desire, mastered by his appetites and passions. I tell you there is no freedom anywhere."