The Story of Anna Kingsford and Edward Maitland and of the new Gospel of InterpretationMaitland, Edward
Religion
The Story of Anna Kingsford and Edward Maitland and of the new Gospel of Interpretation
Maitland, Edward
Kingsford, Anna Bonus, 1846-1888; Mysticism
The partial withdrawal from me of faculty just alluded to took place
early in 1877, but not until I had undergone a thorough experiential
training in its varied manifestations. Among these were two which call
for relation here, by reason of their serving to show that nothing was
withheld which might minister to the completeness of the work set us.
The first was as follows:--
Being seated at my writing-table, and meditating on the gospel
narrative, with a strange sense of being separated by only a narrow
interval from a full knowledge of all that it implied, I found myself
impelled to seek the precise idea intended to be conveyed by the story
of the woman taken in adultery. No account that I had read of it had
satisfied me, least of all that which was proposed in the "Ecce Homo" of
Professor Seeley, a book then recent and enjoying a repute which filled
me with a strong feeling of personal resentment. For his account,
especially of the feelings excited in Jesus by the sight of the accused
woman, revolted me by its inscription to Him of a sense of impropriety
at once monkish and conventional, and of a limitation of charity
altogether incompatible with the abounding sympathy which was the
essence of His nature. It made Him that most odious of characters, a
_prude_.
As I meditated, and in following my idea I passed into a state which,
though highly interior, was not sufficiently interior for my
purpose--for I wanted, so to speak, to _see_ my idea--a voice audible
only to the inner hearing, yet quite distinct, said to me, "You have it
within you. Seek for it." Thus encouraged, I made a further effort at
concentration, when--to my utter surprise, for I had no expectation or
conception of such a thing--the whole scene of the incident appeared
palpably before me, like a living picture in a _camera obscura_, so
natural, minute and distinct as to leave nothing to be desired, and, at
the same time, utterly unlike any pictorial representation I had ever
seen of it. Close before me, on my right hand, stood the Temple, with
Jesus seated on a stone ledge in the porch, while ranged before Him was
a crowd of persons in the costumes of the country and the time; each
costume showing the grade or calling of its wearer. Standing together in
a group in front of Him were the disciples, and immediately beside them
were the accusers, who were readily recognisable by their ample robes
and sanctimonious demeanour; and quite close to Him, between Him and
them, stood the accused woman. As I approached the scene, moving
meteor-like through the air, He was in the act of lifting Himself up
from stooping to write on the ground, and I had a perfect view of His
face. He was of middle age, but, to my surprise, the type was that of a
Murillo, rather than a Raffaelle, and the lower portion of the face was
covered with a short, dark beard. The expression was worn and anxious,
and somewhat weary. The skin was rough as from exposure to the weather.
Public-domain text, read in full here on John Shaqi.
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