Taltos (Lives of the Mayfair Witches #3)(132)
Author: Anne Rice

Young Ninian, a very personable and beautiful Irish Celt, then laid out his invaluable bundle and revealed its contents.

Now, I had seen many books in my time, Roman scrolls and the codex, which was now the popular form. I knew Latin. I knew Greek. I had even seen some very small books called cathachs which Christians wore as talismans when they rode into battle. I had been intrigued by the few fragments of Christian writing I had beheld, but I was in no way prepared for the treasure which Ninian revealed to me.

It was a magnificent altar book that he carried with him, a great illustrated and decorated account of the Four Gospels. Its front cover was decorated with gold and jewels, it was bound in silk, and its pages were painted with spectacular little pictures.

At once I fell on this book and virtually devoured it. I began to read the Latin aloud, and though there were some irregularities in it, in the main I understood it, and began to run with the story like someone possessed—nothing very extraordinary, of course, for a Taltos. It felt like singing.

But as I turned the vellum pages, I marveled not only at the tale which was being told to me, but also at the incredible drawings of fanciful beasts and of little figures. It was an art which I loved truly, from having done my own similar form of it.

Indeed, it was very like much art of that time in the islands. Later ages would say it was crude, but then come to love the complexity and ingenuity of it.

Now, to understand the effect of the gospels themselves, you have to remind yourself of how very different they were from any literature which had come before them. I didn’t include the Torah of the Hebrews, because I didn’t know it, but the gospels are even different from that.

They were different from everything! First off, they concerned this one man, Jesus, and how he had taught love and peace and been hounded, persecuted, tormented, and then crucified. A confounding story! I couldn’t help but wonder what the Greeks and the Romans thought of it. And the man had been a humble person, with only the most tenuous of connections to ancient kings, that was obvious. Unlike any god of whom I’d ever heard, this Jesus had told his followers all sorts of things which they had been charged to write down and teach to all nations.

To be born again in spirit was the essence of the religion. To become simple, humble, meek, loving, that was the gist of it.

Now step back a moment and see the whole picture. Not only was this god amazing and this story amazing; the whole question of the relationship of the tale to writing was amazing.

As you can tell from this narrative, the one thing we had once shared with our barbarian neighbors was that we distrusted writing. Memory was sacred to us, and we thought that writing was not good for it. We knew how to read and write. But we still distrusted it. And here was this humble god who quoted from the sacred book of the Hebrews, connected himself with its innumerable prophecies concerning a messiah, and then charged his followers to write about him.

But long before I’d finished the last gospel, pacing, reading aloud, holding the big altar book in two arms, with fingers curled over the tops of the pages, I came to love this Jesus for the strange things that he said, the way he contradicted himself, and his patience with those who killed him. As for his resurrection, my first conclusion was that he was as long-lived as were we—the Taltos. And that he had put one over on his followers because they were mere humans.

We had to do such tricks all the time, to assume different identities when speaking to human neighbors, so that they would become confused and fail to realize that we were living for centuries.

But I soon realized through Ninian’s zealous instructions—and he was a joyful and ecstatic monk—that Christ had in fact risen from the dead. And truly ascended into heaven.

I saw in something of a mystical flash the whole picture—this god of love, martyred for love, and the radical nature of his message. In a mad way, the thing gripped me because it was so utterly unbelievable. Indeed, the entire combination of elements was cumbersome and preposterous.

And another fact—all Christians believed the world would end soon. And apparently—this emerged slowly from my conversations with Ninian—they always had! But preparing for this end of the world was also the essence of the religion. And the fact that the world hadn’t ended yet discouraged nobody.

Ninian spoke feverishly of the growth of the church since Christ’s time, some five hundred years before, of how Joseph of Arimathea, his dear friend, and Mary Magdalene, who had bathed his feet and dried them with her own hair, had come to England in the southern part, and founded a church on a sacred hill in Somerset. The chalice from Christ’s last supper had been brought to that spot, and indeed a great spring flowed bloodred year-round from the magic presence of Christ’s blood having been poured into it. And the staff of Joseph, having been put into the ground of Wearyall Hill, had grown into a hawthorn which had never ceased to flower.

I wanted to go there at once, to see the sacred place where Our Lord’s own disciples had set foot on our own island.

“Oh, but please,” cried Ninian, “my good-hearted Ashlar, you’ve promised to take me home to my monastery on Iona.”

There the abbot, Father Columba, was expecting him. Many books such as this were being made in monasteries all over the world, and this copy was most important for study at Iona.

I had to meet this Columba. He sounded as strange as Jesus Christ! Perhaps you know the story. Michael, probably you know it.

This is how Ninian described Columba. Columba was born of a rich family, and might have in the scheme of things become King of Tara. Instead he became a priest and founded many Christian monasteries. But then he got into a battle with Finnian, another holy man, over whether or not he, Columba, had had a right to make a copy of the Psalter of St. Jerome, another holy book, which Finnian had brought to Ireland. A quarrel over the possession of the book? The right to copy?

It had led to blows. Three thousand men had died as a result of this dispute, and Columba had been blamed for it. He had accepted this judgment, and off he had gone to Iona, very near our coast, in order to convert us, the Picts, to Christianity. It was his plan to save three thousand pagan souls to exactly make up for the three thousand men who had died as the result of his quarrel.

I forget who got the copy of the Psalter.

But Columba was now at Iona and, from there, was sending missionaries everywhere. Beautiful books such as this were being made in these Christian compounds, and all were invited into this new faith. Indeed, Christ’s church was for the salvation of everyone!