CHAPTER II.
THE PILGRIM, CRUSADER AND VIRGIN.
“There is a fire—
And motion of the soul which will not dwell,
In its own narrow being, but aspire
Beyond the fitting medium of desire;
And but once kindled, quenchless ever more,
Preys upon high adventure, nor can tire
Of aught but rest.”
—“Childe Harold.”
There is something very fascinating about the contemplation of life as a continuous pilgrimage, and the fascination grows on one as the conviction of the truth of the conception is deepened by study of it. The course of our race has been a series of processions from continent to continent, from age to age, from barbarism to refinement, from darkness toward light. Whether measuring the little arcs of individuals from birth to dust, or following along the mighty marches of our universe with all its grouping hosts of whirling constellations, we have before us ever this constant truth; man moves willingly or unwillingly onward, as a pilgrim amid pilgrims. “Move on” is the constant mandate and necessity of being. Man’s course is mapped; onward from the swaddling clothes to the shroud, from life to dust; then onward again; while all the mighty planet fleets of which the earth-ship is but one, move along their courses, over trackless oceans, toward destinations, all unknown, yet concededly in a grand as well as in an inexorable pilgrimage. Partly because the motions of his earth-ship makes him restless, partly because he is a being that hopes and so comes to try to find by distant quests hope’s fruitions, and more largely because he is of a religious nature, which impels him to seek things beyond himself, the man becomes a pilgrim. He that is content as and where he is, always, is regarded as a fool playing with the toys of a child, by wise men; by religionists, lack of holy restlessness is ever adjudged to be a sign of depravity. Hence almost all religions, whether false or true, have given birth to the pilgrim spirit. The zeal to express and to utilize this spirit has been often pitiful to behold. Multitudes, failing to grasp the fact that life itself is a pilgrimage, have invented other pilgrimages and gone aside to useless, needless miseries. But all the time they attested human nature seeking something beyond itself, better than its present. So the tribes that lived in the lowlands nourished traditions of descent from gods or ancestors who abode on the mountains, and they inaugurated pilgrimages to seek inspiration or a golden age “on high places, far away.” The chosen people of God thus constantly were allured from the worship of the Everywhere and One Jehovah by the enthusiasm of the heathen devotees who flocked to the mountain fanes. Turn which way one will in the night of the ages and the spectacle of the pilgrim is before him. Ancient Hinduism, followed by that of to-day, witnessed annually, pilgrims counted by hundreds of thousands to the temple of murderous Juggernaut, the Ganga Sagor, or isle of Sacred Ganges. The Buddhists journey to Adam’s Peak in Ceylon, and the Lamaists of Thibet travel adoringly to their Lha-Isa; the Japanese have their pilgrim shrines amid perilous approaches at Istje, while the Chinese, who claim to be sons of the mountains, clamber with naked knees the rugged sides of Kicou-hou-chan. The pilgrimages of the Jews occupy many chapters of Holy Writ, for all their ancient worthies “not having received the promises, but seeing them afar off … confessed that they were pilgrims and strangers.” Christ confronted the pilgrim spirit perverted in the person of the woman of Samaria, at the eastern foot of Gerezim. She and her people rested their hopes in pilgrimages to their supposed to be sacred places, but the Saviour declared to her by Jacob’s well, truths, both grand and revolutionary, in these words: “The hour … now is when the true worshiper shall worship the Father in spirit … not in this mountain nor in Jerusalem.” “Go call thy husband and come hither. Whosoever drinketh the water I shall give shall never thirst.” There were volumes in the golden sentences and they plainly said no need to travel far to find the Everywhere God Who ever comes where men are to satisfy their every thirst. “Go call thy husband.” Go to thy home and find the water of life through doing God’s will; it is better to be a missionary than a pilgrim unless the pilgrim be also missioner. But the truths of that hour have found tardy acceptance among many. The children of Jacob are pilgrims throughout the earth, and the disciples of Christ, since His departure, have gone pilgriming often, as did their fathers before them. Constantine, the Roman emperor, and his mother, Helena, by example and precept, urged Christendom to re-embark in such pious journeys, and at the end of the first thousand years of its existence, Christianity had hosts of disciples actuated by the same old passion that sent religionists everywhere to seek shrines, fanes and blessings. Then the belief began to be held everywhere among Christians that the millennial period was at hand. Multitudes abandoned friends, sold or gave away their possessions, and hastened toward the Holy Land, where they believed Jesus Christ was to appear to judge the world. Here two pilgrim tides, utterly opposed to each other, met; the Christian and the Mohammedan. The followers of the False Prophet, like other men, were imbued with the pilgrim spirit. Some of these thought perfection could be attained only within the precincts of Babylon or Bagdad, and others sincerely believed that they could find peculiar nearness to heaven about the stone-walled Kaaba of Mecca. It was held to be not only a privilege but a duty, incumbent upon all, to take these religious journeys; hence men and women, young and old, undertook them. Even the decrepit were under the obligation, and they must either undertake the work, though failure by death were certain, or hire a proxy to go in their behalf. So was rolled up stupendously the numbers of pilgrim graves which have marked this earth of ours. The Christian pilgrims for a time thronged toward Palestine, first as a small stream, then as a torrent. Europe at large was aroused, and all impulses converged toward the Holy Sepulcher. The soldiers of the Cross soon added swords to their equipments; the flashing of spears outshone the altar lights, and almost before they realized it the priests and pious pilgrims were transformed to mailed knights. There was a root to the impulse, and that the universally felt need of ideals, patterns, personages of heroic mold in all goodness, to show men how to live. The pilgrims turned their eyes to the worthies of the past, and soon came to believe that they could best imbibe their spirit amid their tombs and former abodes. Like most religionists they grew to believe God their especial friend, and they therefore soon came to feel that, against all odds, He would help them to victory. Then they easily grew to believe that death in their crusades would merit the martyr’s crown. Their courage was unbounded, for many went out with a passion to die in the cause they had embraced. The following crusades were marked by conflicts between Moslem and Christian, filled with fanatical and merciless fury, though both the opposing hosts claimed to be doing all they did in God’s name and under his especial direction. “Deus vult,” “God wills it,” was the war-cry of a mighty army, each of which bore on his banner and on his breast the sign of the Cross, the emblem eternally exalted by the Prince of Peace,