'E nihilo nihil!' said Augustine, having nothing else to say. But here Raphael woke up on a sudden with-

'Did the Pentapolitan wheat-ships go to Rome?'

'No; Orestes stopped them when he stopped the Alexandrian convoy.'

'Then the Jews have the wheat, trust them for it; and what they have I have. There are certain moneys of mine lying at interest in the seaports, which will set that matter to rights for a month or two. Do you find an escort to-morrow, and I will find wheat.'

'But; most generous of friends, I can neither repay you interest nor princ.i.p.al.'

'Be it so. I have spent so much money during the last thirty years in doing nothing but evil, that it is hard if I may not at last spend a little in doing good.-Unless his Holiness of Hippo thinks it wrong for you to accept the goodwill of an infidel?'

'Which of these three,' said Augustine, 'was neighbour to him who fell among thieves, but he who had mercy on him? Verily, my friend Raphael Aben-Ezra, thou art not far from the kingdom of G.o.d.'

'Of which G.o.d?' asked Raphael slyly.

'Of the G.o.d of thy forefather Abraham, whom thou shalt hear us worship this evening, if He will. Synesius, have you a church wherein I can perform the evening service, and give a word of exhortation to these my children?'

Synesius sighed. 'There is a ruin, which was last month a church.'

'And is one still. Man did not place there the presence of G.o.d, and man cannot expel it.'

And so, sending out hunting-parties right and left in chase of everything which had animal life, and picking up before nightfall a tolerably abundant supply of game, they went homewards, where Victoria was entrusted to the care of Synesius's old stewardess, and the soldiery were marched straight into the church; while Synesius's servants, to whom the Latin service would have been unintelligible, busied themselves in cooking the still warm game.

Strangely enough it sounded to Raphael that evening to hear, among those smoke-grimed pillars and fallen rafters, the grand old Hebrew psalms of his nation ring aloft, to the very chants, too, which were said by the rabbi to have been used in the Temple-worship of Jerusalem.... They, and the invocations, thanksgivings, blessings, the very outward ceremonial itself, were all Hebraic, redolent of the thoughts, the words of his own ancestors. That lesson from the book of Proverbs, which Augustine's deacon was reading in Latin-the blood of the man who wrote these words was flowing in Aben-Ezra's veins.... Was it a mistake, an hypocrisy? or were they indeed worshipping, as they fancied, the Ancient One who spoke face to face with his forefathers, the Archetype of man, the friend of Abraham and of Israel?

And now the sermon began; and as Augustine stood for a moment in prayer in front of the ruined altar, every furrow in his worn face lit up by a ray of moonlight which streamed in through the broken roof, Raphael waited impatiently for his speech. What would he, the refined dialectician, the ancient teacher of heathen rhetoric, the courtly and learned student, the ascetic celibate and theosopher, have to say to those coa.r.s.e war-worn soldiers, Thracians and Markmen, Gauls and Belgians, who sat watching there, with those sad earnest faces? What one thought or feeling in common could there be between Augustine and his congregation?

At last, after signing himself with the cross, he began. The subject was one of the psalms which had just been read-a battle psalm, concerning Moab and Amalek, and the old border wars of Palestine. What would he make of that?

He seemed to start lamely enough, in spite of the exquisite grace of his voice, and manner, and language, and the epigrammatic terseness of every sentence. He spent some minutes over the inscription of the psalm-allegorised it-made it mean something which it never did mean in the writer's mind, and which it, as Raphael well knew, never could mean, for his interpretation was founded on a sheer mis-translation. He punned on the Latin version-derived the meaning of Hebrew words from Latin etymologies.... And as he went on with the psalm itself, the common sense of David seemed to evaporate in mysticism. The most fantastic and far-fetched ill.u.s.trations, drawn from the commonest objects, alternated with mysterious theosophic dogma. Where was that learning for which he was so famed? Where was that reverence for the old Hebrew Scriptures which he professed? He was treating David as ill as Hypatia used to treat Homer-worse even than old Philo did, when in the home life of the old Patriarchs, and in the mighty acts of Moses and Joshua, he could find nothing but spiritual allegories wherewith to pamper the private experiences of the secluded theosophist. And Raphael felt very much inclined to get up and go away, and still more inclined to say, with a smile, in his haste, 'All men are liars.'....

And yet, what an ill.u.s.tration that last one was! No mere fancy, but a real deep glance into the working of the material universe, as symbolic of the spiritual and unseen one. And not drawn, as Hypatia's were, exclusively from some sublime or portentous phenomenon, but from some dog, or kettle, or fishwife, with a homely insight worthy of old Socrates himself. How personal he was becoming, too!... No long bursts of declamation, but dramatic dialogue and interrogation, by-hints, and unexpected hits at one and the other most commonplace soldier's failing.... And yet each pithy rebuke was put in a universal, comprehensive form, which made Raphael himself wince-which might, he thought, have made any man, or woman either, wince in like manner. Well, whether or not Augustine knew truths for all men, he at least knew sins for all men, and for himself as well as his hearers. There was no denying that. He was a real man, right or wrong. What he rebuked in others, he had felt in himself, and fought it to the death-grip, as the flash and quiver of that worn face proclaimed.... But yet, why were the Edomites, by an utterly mistaken pun on their name, to signify one sort of sin, and the Ammonites another, and the Amalekites another? What had that to do with the old psalm? What had it to do with the present auditory? Was not this the wildest and lowest form of that unreal, subtilising, mystic pedantry, of which he had sickened long ago in Hypatia's lecture-room, till he fled to Bran, the dog, for honest practical realities?

No.... Gradually, as Augustine's hints became more practical and orated, Raphael saw that there was in his mind most real and organic connection, true or false, in what seemed at first mere arbitrary allegory. Amalekites, personal sins, Ausurian robbers and ravishers, were to him only so many different forms of one and the same evil. He who helped any of them fought against the righteous G.o.d: he who fought against them fought for that G.o.d; but he must conquer the Amalekites within, if he expected to conquer the Amalekites without. Could the legionaries permanently put down the l.u.s.t and greed around them, while their own hearts were enslaved to l.u.s.t and greed within? Would they not be helping it by example, while they pretended to crush it by sword-strokes? Was it not a mockery, an hypocrisy? Could G.o.d's blessing be on it? Could they restore unity and peace to the country while there was neither unity nor peace within them? What had produced the helplessness of the people, the imbecility of the military, but inward helplessness, inward weakness? They were weak against Moors, because they were weak against enemies more deadly than Moors. How could they fight for G.o.d outwardly, while they were fighting against him inwardly? He would not go forth with their hosts. How could He, when He was not among their hosts? He, a spirit, must dwell in their spirits .... And then the shout of a king would be among them, and one of them should chase a thousand.... Or if not-if both people and soldiers required still further chastening and humbling-what matter, provided that they were chastened and humbled? What matter if their faces were confounded, if they were thereby driven to seek His Name, who alone was the Truth, the Light, and the Life? What if they were slain? Let them have conquered the inward enemies, what matter to them if the outward enemies seemed to prevail for a moment? They should be recompensed at the resurrection of the just, when death was swallowed up in victory. It would be seen then who had really conquered in the eyes of the just G.o.d-they, G.o.d's ministers, the defenders of peace and justice, or the Ausurians, the enemies thereof.... And then, by some quaintest turn of fancy, he introduced a word of pity and hope, even for the wild Moorish robbers. It might be good for them to have succeeded thus far; they might learn from their Christian captives, purified by affliction, truths which those captives had forgotten in prosperity. And, again, it might be good for them, as well as for Christians, to be confounded and made like chaff before the wind, that so they too might learn His Name....And so on, through and in spite of all conceits, allegories, overstrained interpretations, Augustine went on evolving from the Psalms, and from the past, and from the future, the a.s.sertion of a Living, Present G.o.d, the eternal enemy of discord, injustice, and evil, the eternal helper and deliverer of those who were enslaved and crushed thereby in soul or body.... It was all most strange to Raphael.... Strange in its utter unlikeness to any teaching, Platonist or Hebrew, which he had ever heard before, and stranger still in its agreement with those teachings; in the instinctive ease with which it seemed to unite and justify them all by the talisman of some one idea-and what that might be, his Jewish prejudices could not prevent his seeing, and yet would not allow him to acknowledge. But, howsoever he might redden with Hebrew pride; howsoever he might long to persuade himself that Augustine was building up a sound and right practical structure on the foundation of a sheer lie; he could not help watching, at first with envy, and then with honest pleasure, the faces of the rough soldiers, as they gradually lightened up into fixed attention, into cheerful and solemn resolve.

'What wonder?' said Raphael to himself, 'what wonder, after all? He has been speaking to these wild beasts as to sages and saints; he has been telling them that G.o.d is as much with them as with prophets and psalmists.... I wonder if Hypatia, with all her beauty, could have touched their hearts as he has done?'

And when Raphael rose at the end of this strange discourse, he felt more like an old Hebrew than he had done since he sat upon his nurse's knee, and heard legends about Solomon and the Queen of Sheba. What if Augustine were right after all? What if the Jehovah of the old Scriptures were not merely the national patron of the children of Abraham, as the Rabbis held; not merely, as Philo held, the Divine Wisdom which inspired a few elect sages, even among the heathen; but the Lord of the whole earth, and of the nations thereof?-And suddenly, for the first time in his life, pa.s.sages from the psalms and prophets flashed across him, which seemed to a.s.sert this. What else did that whole book of Daniel and the history of Nebuchadnezzar mean-if not that? Philosophic lat.i.tudinarianism had long ago cured him of the Rabbinical notion of the Babylonian conqueror as an incarnate fiend, devoted to Tophet, like Sennacherib before him. He had long in private admired the man, as a magnificent human character, a fairer one, in his eyes, than either Alexander or Julius Caesar.... What if Augustine had given him a hint which might justify his admiration?.... But more. .... What if Augustine were right in going even further than Philo and Hypatia? What if this same Jehovah, Wisdom, Logos, call Him what they might, were actually the G.o.d of the spirits, as well as of the bodies of all flesh? What if he was as near-Augustine said that He was-to the hearts of those wild Markmen, Gauls, Thracians, as to Augustine's own heart? What if He were-Augustine said He was-yearning after, enlightening, leading home to Himself, the souls of the poorest, the most brutal, the most sinful?-What if He loved man as man, and not merely one favoured race or one favoured cla.s.s of minds?.... And in the light of that hypothesis, that strange story of the Cross of Calvary seemed not so impossible after all.... But then, celibacy and asceticism, utterly non-human as they were, what had they to do with the theory of a human G.o.d?

And filled with many questionings, Raphael was not sorry to have the matter brought to an issue that very evening in Synesius's sitting-room. Majoricus, in his blunt, soldierlike way, set Raphael and Augustine at each other without circ.u.mlocution; and Raphael, after trying to smile and pooh-pooh away the subject, was tempted to make a jest on a seeming fallacious conceit of Augustine's-found it more difficult than he thought to trip up the serious and wary logician, lost his temper a little-a sign, perhaps, of returning health in a sceptic-and soon found himself fighting desperately, with Synesius backing him, apparently for the mere pleasure of seeing a battle, and Majoricus making him more and more cross by the implicit dogmatic faith with which he hewed at one Gordian knot after another, till Augustine had to save himself from his friends by tripping the good Prefect gently up, and leaving him miles behind the disputants, who argued on and on, till broad daylight shone in, and the sight of the desolation below recalled all parties to more material weapons, and a sterner warfare.

But little thought Raphael Aben-Ezra, as he sat there, calling up every resource of his wit and learning, in the hope, half malicious, half honestly cautious, of upsetting the sage of Hippo, and forgetting all heaven and earth in the delight of battle with his peers, that in a neighbouring chamber, her tender limbs outspread upon the floor, her face buried in her dishevelled locks; lay Victoria, wrestling all night long for him in prayer and bitter tears, as the murmur of busy voices reached her eager ears, longing in vain to catch the sense of words, on which hung now her hopes and bliss-how utterly and entirely, she lead never yet confessed to herself, though she dare confess it to that Son of Man to whom she prayed, as to One who felt with tenderness and insight beyond that of a brother, a father, even of a mother, for her maiden's blushes and her maiden's woes.

CHAPTER XXII: PANDEMONIUM

But where was Philammon all that week?

For the first day or two of his imprisonment he had raved like some wild beast entrapped. His new-found purpose and energy, thus suddenly dammed back and checked, boiled up in frantic rage. He tore at the bars of his prison; he rolled himself, shrieking, on the floor. He called in vain on Hypatia, on Pelagia, on a.r.s.enius-on all but G.o.d. Pray he could not, and dare not; for to whom was he to pray? To the stars?-to the Abysses and the Eternities?....

Alas! as Augustine said once, bitterly enough, of his own Manichaean teachers, Hypatia had taken away the living G.o.d, and given him instead the four Elements.... And in utter bewilderment and hopeless terror he implored the pity of every guard and gaoler who pa.s.sed along the corridor, and conjured them, as brothers, fathers, men, to help him. Moved at once by his agony and by his exceeding beauty, the rough Thracians, who knew enough of their employer's character to have little difficulty in believing his victim to be innocent, listened to him and questioned him. But when they offered the very help which he implored, and asked him to tell his story, the poor boy's tongue clove to the roof of his mouth. How could he publish his sisters shame? And yet she was about to publish it herself!.... And instead of words, he met their condolences with fresh agonies, till they gave him up as mad; and, tired by his violence, compelled him, with blows and curses, to remain quiet; and so the week wore out, in dull and stupefied despair, which trembled on the very edge of idiocy. Night and day were alike to him. The food which was thrust in through his grate remained untasted; hour after hour, day after day, he sat upon the ground, his head buried in his hands, half-dozing from mere exhaustion of body and mind. Why should he care to stir, to eat, to live? He had but one purpose in heaven and earth: and that one purpose was impossible.

At last his cell-door grated on its hinges.

'Up, my mad youth!' cried a rough voice. 'Up, and thank the favour of the G.o.ds, and the bounty of our n.o.ble-ahem!-Prefect. To-day he gives freedom to all prisoners. And I suppose a pretty boy like you may go about your business, as well as uglier rascals!'

Philammon looked up in the gaoler's face with a dim half-comprehension of his meaning.

'Do you hear?' cried the man with a curse. 'You are free. Jump up, or I shut the door again, and your one chance is over.'

'Did she dance Venus Anadyomene?'

'She! Who?'

'My sister! Pelagia!'

'Heaven only knows what she has not danced in her time! But they say she dances to-day once more. Quick! out, or I shall not be ready in time for the sports. They begin an hour hence. Free admission into the theatre to-day for all-rogues and honest men, Christians and heathens-Curse the boy! he's as mad as ever.'

So indeed Philammon seemed; for, springing suddenly to his feet, he rushed out past the gaoler, upsetting him into the corridor, and fled wildly from the prison among the crowd of liberated ruffians, ran from the prison home, from home to the baths, from the baths to the theatre, and was soon pushing his way, regardless of etiquette, towards the lower tiers of benches, in order, he hardly knew why, to place himself as near as possible to the very sight which he dreaded and abhorred.

As fate would have it, the pa.s.sage by which he had entered opened close to the Prefect's chair of state, where sat Orestes, gorgeous in his robes of office, and by him-to Philammon's surprise and horror-Hypatia herself.

More beautiful than ever, her forehead sparkling, like Juno's own, with a lofty tiara of jewels, her white Ionic robe half hidden by a crimson shawl, there sat the vestal, the philosopher. What did she there? But the boy's eager eyes, accustomed but too well to note every light and shade of feeling which crossed that face, saw in a moment how wan and haggard was its expression. She wore a look of constraint, of half-terrified self-resolve, as of a martyr: and yet not an undoubting martyr; for as Orestes turned his head at the stir of Philammon's intrusion, and flashing with anger at the sight, motioned him fiercely back, Hypatia turned too, and as her eyes met her pupil's she blushed crimson, and started, and seemed in act to motion him back also; and then, recollecting herself, whispered something to Orestes which quieted his wrath, and composed herself, or rather sank into her place again, as one who was determined to abide the worst.

A knot of gay young gentlemen, Philammon's fellow-students, pulled him down among them, with welcome and laughter; and before he could collect his thoughts, the curtain in front of the stage had fallen, and the sport began.

The scene represented a background of desert mountains, and on the stage itself, before a group of temporary huts, stood huddling together the black Libyan prisoners, some fifty men, women, and children, bedizened with gaudy feathers and girdles of ta.s.selled leather, brandishing their spears and targets, and glaring out with white eyes on the strange scene before them, in childish awe and wonder.

Along the front of the stage a wattled battlement had been erected, while below, the hyposcenium had been painted to represent rocks, thus completing the rough imitation of a village among the Libyan hills.

Amid breathless silence, a herald advanced, and proclaimed that these were prisoners taken in arms against the Roman senate and people, and therefore worthy of immediate death: but that the Prefect, in his exceeding clemency toward them, and especial anxiety to afford the greatest possible amus.e.m.e.nt to the obedient and loyal citizens of Alexandria, had determined, instead of giving them at once to the beasts, to allow them to fight for their lives, promising to the survivors a free pardon if they acquitted themselves valiantly.

The poor wretches on the stage, when this proclamation was translated to them, set up a barbaric yell of joy, and brandished their spears and targets more fiercely than ever.

But their joy was short. The trumpets sounded the attack: a body of gladiators, equal in number to the savages, marched out from one of the two great side pa.s.sages, made their obeisance to the applauding spectators, and planting their scaling-ladders against the front of the stage, mounted to the attack.

The Libyans fought like tigers; yet from the first, Hypatia, and Philammon also, could see that their promised chance of life was a mere mockery. Their light darts and naked limbs were no match for the heavy swords and complete armour of their brutal a.s.sailants, who endured carelessly a storm of blows and thrusts on heads and faces protected by visored helmets: yet so fierce was the valour of the Libyans, that even they recoiled twice, and twice the scaling-ladders were hurled down again, while more than one gladiator lay below, rolling in the death-agony.

And then burst forth the sleeping devil in the hearts of that great brutalised mult.i.tude. Yell upon yell of savage triumph, and still more savage disappointment, rang from every tier of that vast ring of seats, at each blow and parry, onslaught and repulse; and Philammon saw with horror and surprise that luxury, refinement, philosophic culture itself, were no safeguards against the infection of bloodthirstiness. Gay and delicate ladies, whom he had seen three days before simpering delight at Hypatia's heavenward aspirations, and some, too, whom he seemed to recollect in Christian churches, sprang from their seats, waved their hands and handkerchiefs, and clapped and shouted to the gladiators. For, alas! there was no doubt as to which side the favour of the spectators inclined. With taunts, jeers, applause, entreaties, the hired ruffians were urged on to their work of blood. The poor wretches heard no voice raised in their favour: nothing but contempt, hatred, eager l.u.s.t of blood, glared from those thousands of pitiless eyes; and, broken-hearted, despairing, they flagged and drew back one by one. A shout of triumph greeted the gladiators as they climbed over the battlement, and gained a footing on the stage. The wretched blacks broke up, and fled wildly from corner to corner, looking vainly for an outlet....

And then began a butchery.... Some fifty men, women, and children were cooped together in that narrow s.p.a.ce.... And yet Hypatia's countenance did not falter. Why should it? What were their numbers, beside the thousands who had perished year by year for centuries, by that and far worse deaths, in the amphitheatres of that empire, for that faith which she was vowed to re-establish. It was part of the great system; and she must endure it.

Not that she did not feel; for she, too, was woman; and her heart, raised far above the brutal excitement of the mult.i.tude, lay calmly open to the most poignant stings of pity. Again and again she was in the act to entreat mercy for some shrieking woman or struggling child; but before her lips could shape the words, the blow had fallen, or the wretch was whirled away from her sight in the dense undistinguishable ma.s.s of slayers and slain. Yes, she had begun, and she must follow to the end.... And, after all, what were the lives of those few semi-brutes, returning thus a few years earlier to the clay from which they sprang, compared with the regeneration of a world?.... And it would be over in a few minutes more, and that black writhing heap be still for ever, and the curtain fall .... And then for Venus Anadyomene, and art, and joy, and peace, and the graceful wisdom and beauty of the old Greek art, calming and civilising all hearts, and softening them into pure devotion for the immortal myths, the immortal deities, who had inspired their forefathers in the glorious days of old.... But still the black heap writhed; and she looked away, up, down, and round, everywhere, to avoid the sickening sight; and her eye caught Philammon's gazing at her with looks of horror and disgust.... A thrill of shame rushed through her heart, and blushing scarlet, she sank her head, and whispered to Orestes-

'Have mercy!-spare the rest!'