225 V. PATMOS. THE island of Patmos does not fall within the course of any Mediterranean steamer. It was therefore only the opportunity afforded by our homeward voyage in H. M. Yacht Osborne, that enabled us to visit this sacred spot. We had already visited Rhodes and seen the excavation of one of the tombs at Camirus. We then passed through the marvellous crater of the ancient Thera, the modern Santorin, and landed on the almost desert island of Antiparos, to explore its famous grotto, and, early on the morning of the 17th of May, reached the harbour of Patmos. It is one of those spots of which there are not a few in the world — especially in connection with Sacred History which present an entire blank for centuries, and then by one single incident acquire an absolutely universal celebrity. Such in Palestine are Nazareth and Capernaum, unknown in the long period of Jewish history till they became the homes of Christ. Such in the Mediterranean are Malta and Patmos. 6 Malta, after years of obscurity, suddenly springs into light, when S. Paul and his companions landed on its shores from the driving storm and knew that the island was called 'Melita.' This, indeed, was but the beginning of its fame. A modern history was still in reserve for it, when fifteen centuries afterwards it became the refuge of the Knights of S. John, and after three centuries yet again, the fortress of the English power in the Mediterranean. But Patmos owes its fame solely to its connection with 'the Revelation of S. John the 2 Divine.' Before that time 1 Acts xxvii. 1. 2 I do not here enter into any of the other questions connected with the Q Apocalypse. But its association with it is mentioned but three times in the whole course of classical literature; twice in the merely passing notices of Strabo and Pliny; once in relation to Greek history, when the Athenian general Paches pursued the Lacedemonian fleet as far as 'Patmos.' An inscription, preserved in the island, seems to show that its original name was Patnos; and this, like many other archaisms of the Greek language, has been perpetuated in the common dialect of the country, in which it is still called 2 Patino. A legend derived the name from Tárηua 'the footstep' or 'stepping stone' of the Sea God. The Italian corruption of Palmosa probably arose from the palms, which, with the rest of the vegetation of the island, have gradually disappeared, and now only are to be found in one spot called 'the Saint's Garden.' The island is about fifteen miles in circumference. It is remarkable from the complexity of its shape and outline; in this respect bearing a singular resemblance to Ithaca, and presenting a striking example of that indentation and variety of coast, which has been often remarked as characteristic of European, and, above all, of Grecian geography. Small as it is, Patmos is broken asunder into two separate insulated peaks, united only by a narrow isthmus, and whilst the rocky hills are broken into innumerable crags, the shore is indented with innumerable bays. The original capital was apparently where the little seaport town (La Scala) now stands in the creek formed by the isthmus. Its ancient name seems to have been Phora, and its Acropolis stood on a rocky hill immediately behind. The present city (so to call it) is clustered round the monastery of S. John, on the summit of the southernmost of the two peaks of which the island is composed. This change of situation is worth noticing as an illustration of two characteristics of ancient historical topography; the first, that which Thucydides has noticed in Greece generally; the removal of the town inland from its original situation, where it was more exposed to the attacks of pirates-a calamity to which the secluded situation, 1 Strabo x. p. 488; Pliny iv. 23; Thucyd. iii. 23. 2 See Description de l'Ile de Patmos, par V. Guerin. Paris, 1856. From this work (the knowledge of which I owe to the kindness of my friend Dr. Howson) I have taken the account of the classical notices of the island, and of the legendary life of S. John, by his disciple Prochorus. Thucyd. i. 7. and at the same time the accessible bays, of Patmos rendered it singularly liable; the second, that which I have already noticed in speaking of Hebron,-the tendency of the population to desert their old secular habitations, for the sake of clustering round the new spots, less convenient for intercourse, but more available for the sacred resort of pilgrims and 1worshippers. 'I John was,' or rather became a 2 dweller,' in the isle that is 'called Patmos for the word of God and for the testimony of 'Jesus Christ.' This is the sum total of our authentic information of the circumstances of S. John's stay in Patmos. But it agrees with the general tradition of the early Christian writers that, whether under Nero or Domitian, he was exiled thither. That Patmos should have been selected as a place of exile is in conformity with the general usage of the Roman Empire, according to which the islands of the Mediterranean were employed for this purpose; and the curious simplicity of the explanation, an isle that is called Patmos,' agrees with the actual seclusion, and (as before noticed) the previous obscurity, of the Island itself. 6 The connection of Patmos with this famous exile divides itself into two parts: that which is legendary or traditional, and that which directly illustrates the Book of the Apocalypse. Tradi tions. (1.) The traditional details are contained in a work called 'The Travels of S. John in Patmos,' professing to be written by his disciple Prochorus, and accepted by the Greek Church as authentic. It is evidently a late work, consisting chiefly of prodigies performed by S. John, and particularly of a contention with a demon of the name of Cynops, who lived at the southern extremity of the island, and was ultimately transformed (as in the corresponding legends of the Odyssey at Corcyra) into a rock, still shown in the harbour. Historically worthless as is this story, it is interesting as the only record of the ancient names of the villages of the island. It is also remarkable from its omissions. It contains no allusion to the Latin legend of S. John's Roman persecution; and it has The monastery was founded by a rich Greek, Christodulos, in 1070. This contains the celebrated Library, and the Charter of the Foundation granted by Alexius Comnenus. 2 See Dr. Wordsworth on Rev. i. 9. ἐγενόμην not ἣν. no mention of the Apocalypse. It would seem as if the ecclesiastical jealousy which so long prevented the recognition of the Apocalypse amongst the Canonical Scriptures, had thrown it into the shade even in the legends of Patmos. On the composition of the Gospel, however, the legend lays much stress; and this it places, not, according to the usual and probable tradition, at Ephesus, but in Patmos. In a striking passage, which rises above the flatness of the rest of the narrative, the Apostle is described as found by his disciple standing wrapt in prayer. He bids Prochorus take pen and paper; a flash of lightning and a peal of thunder shake the rocky mountain, and the Apostle bursts forth, In the beginning of the 'Word,' and so, he standing and Prochorus seated at his feet, the Gospel is recited by him from first to last. The scene of this transaction is laid by the legend at a spot called • The Repose' (κατάπαυσις). This is still pointed out, and is, in fact, the only locality in the island directly connected by tradition with the Apostle's visit. It is a small chapel halfway up the hill, between the town on the summit and the port at the foot. It professes to be built over the cave, in which the vision of the Apocalypse was seen, and the commencement of the Gospel was written. The rocky floor and rocky roof of the cave are visible in one of the side chapels. Of the Apocalypse the record is merely a picture on the Iconostasis of the inner chapel, representing the vision of the Angels of the Seven Churches, and S. John asleep beneath. As in the legendary biography, the composition of the Gospel takes the chief place. S. John appears in a picture dictating it to Prochorus, under the light of an illuminating ray; at the entrance is shown the exact spot where he pronounced the opening sentence of the Prologue; and a triple fissure appears in the roof, through which, according to the barbarous simplicity of the legend, the doctrine of the Trinity is said to have been revealed to him. Illustra tions of (2) But the real interest of a visit to Patmos consists, not in the endeavour to ascertain these special localities of a doubtful tradition, which, even if true, would throw no clear light on the events or characters in question, but in the enquiry how far the general situation yields any illustration of the vision of which it is the scene. the Apocalypse. The Discourses of the Gospels and the Epistles of S. Paul are raised, for the most part, too far above the local circumstances of their time, to allow of more than a very slight contact with the surrounding scenery. It is only when the teaching assumes a more directly pictorial or poetic form, as in the Parables of the Gospels, or the Athenian speech of S. Paul, that the adjacent imagery can be expected to bear its part. But this is precisely what we might expect to find in the Apocalypse. The Revelation' is of the same nature as the prophetic visions and lyrical psalms of the Old Testament, where the mountains, valleys, trees, storms, earthquakes, of Palestine occupy the foreground of the picture, of which the horizon extends to the unseen world and the remote future. For this reason I had always eagerly desired to visit the island of Patmos. I was not disappointed. The stern rugged barrenness of its broken promontories well suits the historical fact of the relegation of the condemned Christian to its shores, as of a convict to his prison. And the view from its summit, with the general character of its scenery, still more deeply enters into the figures of the vision itself. He stood on the heights of Patmos in the centre of a world of his own. The island, then probably less inhabited than now, was almost a solitude. 'He was in the Spirit,' withdrawn from earthly things, like Moses on Sinai, or Elijah on Carmel. But the view from the topmost peak, or, indeed, from any lofty elevation in the island, unfolds an unusual sweep, such as well became the 'Apocalypse,' the unveiling' of the future to the eyes of the solitary seer. It was a great and 'high mountain,' whence he could see things to come. Above, there was always the broad heaven of a Grecian sky; sometimes bright, with its 'white 2 cloud,' sometimes torn with lightnings and thunderings,' and darkened by great hail,' or cheered with a rainbow like 'unto an emerald.' Over the high tops of Icaria, Samos, and Naxos rise the mountains of Asia Minor; amongst which would lie, to the north, the circle of the Seven Churches to which his addresses were to be sent. Around him stood the mountains 6 1 Rev. xxi. 10. 2 Ibid. xiv. 14. 3 Ibid. iv. 3; viii. 7; xi. 19; xvi. 21. |