from out the clay:
“Cries ever, ‘Now I have the thing I see’:
Yet all the while goes changing what was wrought,
From falsehood like the truth, to truth itself.”
Suppose he had complained, ‘I see no face, no breast, no feet’? It is only God who makes the live shape at a jet. Striving to reach his ideals, man grows; ceasing to strive, he forfeits his highest privileges, and entails the certainty of destruction. Progress is the essential law of man’s being, and progress by mistake, by failure, by unceasing effort, will lead him,
“Where law, life, joy, impulse are one thing!”
Such is the difficulty of the latest time; so does the aged saint answer it. He would remain on earth another hundred years, he says, to lend his struggling brothers his help to save them from the abyss. But even as he utters the loving desire, he is dead,
“Breast to breast with God, as once he lay.”
They buried him that night, and the teller of the story returned, disguised, to Ephesus. St. John is said to have been banished into the Isle of Patmos, A.D. 97, by the order of Domitian. After this emperor had reigned fifteen years Nerva succeeded him (A.D. 99), and historians of the period wrote that “the Roman senate decreed that the honours paid to Domitian should cease, and such as were injuriously exiled should return to their native land and receive their substance again. It is also among the ancient traditions, that then John the Apostle returned from banishment and dwelt again at Ephesus.” Eusebius, quoting from Irenæus, says that John after his return from Patmos governed the churches in Asia, and remained with them in the time of Trajan. Irenæus also says that the Apostle carried on at Ephesus the work begun by Paul; Clement of Alexandria records the same thing. It is said that St. John died in peace at Ephesus in the third year of Trajan – that is, the hundredth of the Christian era, or the sixty-sixth from our Lord’s crucifixion, the saint being then about ninety-four years old; he was buried on a mountain without the town. A stately church stood formerly over this tomb, which is at present a Turkish mosque. The sojourn of the Apostle in Asia, a country governed by Magi and imbued with Zoroastrian ideas, and in those days full of Buddhist missionaries, may account for many things found in the Book of Revelation. Mr. Browning refers to this in the bracketed portion of the poem, commencing: —
“This is the doctrine he was wont to teach,
How divers persons witness in each man,
Three souls which make up one soul.”
They are described by Theosophists as “(1) The fluidic perisoul or astral body; (2) The soul or individual; and (3) The spirit, or Divine Father and life of his system.” (See The Perfect Way, Lecture I., 9.) These three souls make up, with the material body, the fourfold nature of man.
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