Serapis — Complete

CHAPTER XVII.

The singer’s wife and daughter had joined some neighbors in sacrificing a black lamb to Zeus, a ceremony that was usual on the occasion of earthquakes or very severe storms; but it was done very secretly, for the edicts prohibiting the sacrifice of victims to the gods were promptly and rigidly enforced. The more the different members of the family came into contact with other citizens, the more deeply rooted was their terror that the end of all things was at hand. As soon as it was dark the old man buried all his savings, for even if everyone else were to perish, he felt that he—though how or why he knew not—might be exempt from the common doom.

The night was warm, and great and small alike slept—or lay awake—under the stars so as not to be overwhelmed by the crash of roofs and walls; the next day was oppressively hot, and the family cowered in a row in the scanty shade of a palm and of a fig-tree, the only growth of any size in the singer’s garden. Medius himself, in spite of the scorching sun, could not be still.

He rushed off to the town again and again, but only to return each time to enhance the anguish of the household by relating all sorts of horrors which he had picked up in his wanderings. They were obliged to satisfy their hunger with bread, cheese, and fruit, for the two slave-women positively refused to risk their lives by cooking in the house.

Medius’ temper varied as he came and went; now he was gentle and affectionate, and then again he raged like a madman; and his wife outdid him. At one moment she would abandon him and the children, while she anointed the household altar and put up prayers; at the next she railed at the baseness and cruelty of the gods. When her husband brought the news that the Serapeum was surrounded by the Imperial troops, she scoffed and spit at the sacred images, and five minutes later she was vowing a sacrifice to the deities of Olympus. The general confusion was distracting; as the sun rose, the anguish, physical and mental, of the whole family greatly increased, and by noon had reached an appalling pitch.

Dada looked on intensely disgusted, and only shook her head when one or another of her companions was sure she felt a shock of earthquake or heard the roll of distant thunder. She could not explain to herself why she, who was usually timid enough, was exempt from the universal panic though she felt deeply pitiful towards the terrified women and children. None of them troubled themselves about her; the day dragged on with intolerable slowness, quenching all her gay vivacity, while she was utterly exhausted by the scorching African sun, of which, till now, she had never known the power. At last, in the afternoon, she found the little garden, which was by this time heated like an oven, quite unbearable, and she looked round for Papias. The child was sitting on the wall looking at the congregation streaming into the basilica of St. Mark. Dada followed his example, and when the many-voiced psalms rang out of the open door of the church, she listened to the music, for it seemed long since she had heard any, and after wiping the perspiration from the little boy’s face with her peplos, she pointed to the building and said: “It must be nice and cool in there.”

“Of course it is,” said Papias.

“It is never too hot in church. I will tell you what—we will go there.” This was a bright idea; for, thought Dada, any place must be pleasanter than this; and she felt strongly tempted, too, to see the inside of one of Agne’s temples and to sing once more, or, at any rate, hear others sing.

“Come along,” she said, and they stole through the deserted house to get into the street by the atrium. Medius saw them, but he made no attempt to detain them; he had sunk into lethargic indifference. It was not an hour since he had taken stock of his life and means, setting the small figure of his average income against his hospitality to Dada and her little companion; but then, again, he had calculated that, if all went well, he might make considerable profits out of the girl and the child. Now, he felt it was all the same to him whether he and his family and Dada met their doom in the house or out of it.

Dada and Papias soon reached the church of St. Mark, the oldest Christian basilica in the city. It consisted of a vestibule—the narthex—and the body of the church, a very long hall, with a flat roof ceiled with stained wood and supported on a double row of quite simple columns. This space was divided into two parts by a screen of pierced work; the innermost portion had a raised floor or podium, on which stood a table with chairs placed round it in a semicircle. The centre seat was higher and more richly decorated than the others. These chairs were unoccupied; a few deacons in ‘talares’ of light-colored brocade were busied about the table.

In the middle of the vestibule there was a small tank; here a number of penitents had collected who, with their flayed ribs and abject lamentations, offered a more melancholy spectacle than even the terrified crowd whom Dada had seen the day before, gathered round the temple of Isis. Indeed, she would have withdrawn at once but that Papias dragged her forward, and when she had passed through the great door into the nave she breathed a sigh of relief. A soothing sense of respite came over her, such as she had rarely felt; for the lofty building, which was only half full, was deliciously cool and the subdued light was restful to her eyes. The slight perfume of incense and the sober singing of the assembled worshippers were soothing to her senses, and, as she took a seat on one of the benches, she felt sheltered and safe.

The old church struck her as a home of perfect peace; in all the city, she thought, there could hardly be another spot where she might rest so quietly and contentedly. So for some little time she gave herself up, body and soul, to the refreshing influences of the coolness, the solemnity, the fragrance and the music; but presently her attention was attracted to two women in the seats just in front of her.

One of them, who had a child on her arm, whispered to her neighbor:

“You here, Hannah, among the unbaptized? How are you going on at home?”

“I cannot stay long,” was the answer. “It is all the same where one sits, and when I leave I shall disturb no one. But my heart is heavy; the child is very bad. The doctor says he cannot live through the day, and I felt as if I must come to church.”

“Very right, very right. Do you stay here and I will go to your house at once; my husband will not mind waiting.”

“Thank you very much, but Katharine is staying with the boy and he is quite safe there.”

“Then I will stay and pray with you for the dear little child.”

Dada had not missed a word of this simple dialogue. The woman whose child was ill at home, and who had come here to pray for strength or mercy, had a remarkably sweet face; as the girl saw the two friends bow their heads and fold their hands with downcast eyes, she thought to herself: “Now they are praying for the sick child...” and involuntarily she, too, bent her curly head, and murmured softly: “O ye gods, or thou God of the Christians, or whatever thou art called that hast power over life and death, make this poor woman’s little son well again. When I get home again I will offer up a cake or a fowl—a lamb is so costly.”

And she fancied that some invisible spirit heard her, and it gave her a vague satisfaction to repeat her simple supplication over and over again.

Meanwhile a miserable blind dwarf had seated himself by her side; near him stood the old dog that guided him. He held him by a string and had been allowed to bring his indispensable comrade into the church. The old man joined loudly and devoutly in the psalm which the rest of the congregation were singing; his voice had lost its freshness, no doubt, but he sang in perfect tune. It was a pleasure to Dada to listen, and though she only half understood the words of the psalm she easily caught the air and began to sing too, at first timidly and hardly audibly; but she soon gained courage and, following the example of little Papias, joined in with all her might.

She felt as though she had reached land after a stormy and uncomfortable voyage, and had found refuge in a hospitable home; she looked about her to discover whether the news of the approaching destruction of the world had not penetrated even here, but she could not feel certain; for, though many faces expressed anguish of mind, contrition, and a passionate desire—perhaps for help or, perhaps, for something quite different—not a cry of lamentation was to be heard, such as had rent the air by the temple of Isis, and most of the men and women assembled here were singing, or praying in silent absorption. There were none of the frenzied monks who had terrified her in the Xenodochium and in the streets; on this day of tumult and anxiety they are devoting all their small strength and great enthusiasm to the service of the Church militant.

This meeting, at so unusual an hour, had been convened by Eusebius, the deacon of the district, with the intention of calming the spirits of those who had caught the general infection of alarm. Dada could see the old man step up into a raised pulpit on the inner side of the screen which parted the baptized from the unbaptized members of the congregation; his silvery hair and beard, and the cheerful calm of his face, with the high white forehead and gentle, loving gaze, attracted her greatly. She had heard Karnis speak of Plato, and knew by heart some axioms of his doctrine, and she had always thought of the sage as a young man; but in advanced age, she fancied, he might have looked like Eusebius. Aye, and it would have well beseemed this old man to die, like the great Athenian, at a mirthful wedding-feast.

The priest was evidently about to give a discourse, and much as she admired him, this idea prompted her to quit the church; for, though she could sit still for hours to hear music, she found nothing more irksome than to be compelled to listen for any length of time to a speech she might not interrupt. She was therefore rising to leave; but Papias held her back and entreated her so pathetically with his blue baby-eyes not to take him away and spoil his pleasure that she yielded, though the opportunity was favorable for moving unobserved, as the woman in front of her was preparing to go and was shaking hands with her neighbor. She had indeed risen from her seat when a little girl came in behind her and whispered, loud enough for Dada’s keen ears to catch the words: “Come mother, come home at once. He has opened his eyes and called for you. The physician says all danger is over.”

The mother in her turn whispered to her friend in glad haste: “All is well!” and hurried away with the girl. The friend she had left raised her hands and eyes in thanksgiving, and Dada, too, smiled in sympathy and pleasure. Had the God of the Christian heard her prayer with theirs.

Meanwhile the preacher had ended his preliminary prayer and began to explain to his hearers that he had bidden them to the church in order to warn them against foolish terrors, and to lead them into the frame of mind in which the true Christian ought to live in these momentous times of disturbance. He wished to point out to his brethren and sisters in the Lord what was to be feared from the idols and their overthrow, what the world really owed to the heathen, and what he expected from his fellow-believers when the splendid and imminent triumph of the Church should be achieved.

“Let us look back a little, my beloved,” he said, after this brief introduction. “You have all heard of the great Alexander, to whom this noble city owes its existence and its name. He was a mighty instrument in the hand of the Lord, for he carried the tongue and the wisdom of the Greeks throughout all lands, so that, in the fulness of time, the doctrine which should proceed from the only Son of God might be understood by all nations and go home to all hearts. In those days every people had its own idols by hundreds, and in every tongue on earth men put up their prayers to the supreme Power which makes itself felt wherever mortal creatures dwell. Here, by the Nile, after Alexander’s death, reigned the Ptolemies; and the Egyptian citizens of Alexandria prayed to other gods than their Greek neighbors, so that they could never unite in worshipping their divinities; but Philadelphus, the second Ptolemy, a very wise man, gave them a god in common. In consequence of a vision seen in a dream he had the divinity brought from Sinope, on the shores of Pontus, to this town. This idol was Serapis, and he was raised to the throne of divinity here, not by Heaven, but by a shrewd and prudent man; a grand temple was built for him, which is to this day one of the wonders of the world, and a statue of him was made, as beautiful as any image ever formed by the hand of man. You have seen and know them both, and you know too, how, before the gospel was preached in Alexandria, crowds of all classes, excepting the Jews, thronged the Serapeum.

“A dim perception of the sublime teaching of the Lord by whom God has redeemed the world had dawned, even before His appearance on earth, on the spirit of the best of the heathen, and in the hearts of those wise men who—though not born into the state of grace—sought and strove after the truth, after inward purity, and an apprehension of the Almighty. The Lord chose them out to prepare the hearts of mankind for the good tidings, and make them fit to receive the gospel when the Star should rise over Bethlehem.

“Many of these sages had infused precious doctrine into the worship of Serapis before the hour of true redemption had come. They enjoined the servants of Serapis to be more zealous in the care of the soul than in that of the body, for they had detected the imperishable nature of the spiritual and divine part of man; they saw that we are brought into existence by sin and love, and we must therefore die to our sinful love and rise again through the might of love eternal. These Hellenes, like the Egyptian sages of the times of the Pharaohs, divined and declared that the soul was held responsible after death for all it had done of good or evil in its mortal body. They distinguished virtue and sin by the eternal law, which was written in the hearts even of the heathen, to the end that they, by nature, might do the works of the law; nay, there were some of their loftiest spirits who, though they knew not the Lord, it is true, required the repentance in the sinner, in the name of Serapis, and pronounced that it was good to give up the delusive joys and vain pleasures of the flesh and to break away from the evil—whether of body or of soul—which we are led into by the senses. They called upon their disciples to hold meetings for meditation whereby they might discern truth and the divinity; and the vast precincts of the Serapeum contained cells and alcoves for penitents and devotees, in which many a soul touched by grace, dead to the world and absorbed in the contemplation of such things as they esteemed high and heavenly, has ripened to old age and death.

“But, my beloved, the Light in which we rejoice, through no merits or deserts of our own, had not yet been shed on the lost children of those days of darkness; and all those noble, and indeed most admirable efforts were polluted by an admixture, even here, of coarse superstition, bloody sacrifices, and foolish adoration of perishable stone idols and beasts without understanding; and in other places by the false and delusive arts of Magians and sorcerers. Even the dim apprehension of true salvation was darkened and distorted by the subtleties of a vain and inconsistent philosophy, which held a theory as immutably true one day and overthrew or denied it the next. Thus, by degrees, the temple of the idol of Sinope degenerated into a stronghold of deceit and bloodshed, of the basest superstition, the pleasures of the flesh, and abominations that cried to Heaven. Learning, to be sure, was still cherished in the halls of the Serapeum; but its disciples turned with hardened hearts from the truth which was sent into the world by the grace of God, and they remained the prophets of error. The doctrines which the sages had associated with the idea of Serapis, debased and degraded by the most contemptible trivialities; lost all their worth and dignity; and after the great Apostle to whom this basilica is dedicated, had brought the gospel to Alexandria, the idol’s throne began to totter, and the tidings of salvation shook its foundations and brought it to the verge of destruction in spite of the persecutions, in spite of the edicts of the apostate Julian, in spite of the desperate efforts of the philosophers, sophists, and heathen—for our Lord and Master, Jesus Christ, has given certainty and actuality to the fleeting shadow of half-divined truth which lies in the core of the worship of Serapis. The pure and radiant star of Christian love has risen in the place of the dim nebulous mist of Serapis; and just as the moon pales when the sun appears triumphant, the worship of Serapis has died away in a thousand places where the gospel has been received. Even here, in Alexandria, its feeble flame is kept alive only by infinite care, and if the might of our pious and Christian Emperor makes itself felt-tomorrow, or next day—then, my beloved, it will vanish in smoke, and no power on earth can fan it into life again. Not our grandsons, no, but our own children will ask: Who—what was Serapis? For he who shall be overthrown is no longer a mighty god but an idol bereft of his splendor and his dignity. This is no struggle of might against might; it is the death-stroke given to a wounded and vanquished foe. The tree is rotten to the core and can crush no one in its fall, but it will cover all who stand near it with dust and rubbish. The sovereign has outlived his dominion, and when his fingers drop the sceptre few indeed will bewail him, for the new King has already mounted the throne and His is the Kingdom, and the power, and the glory, forever! Amen.”

Dada had listened to the deacon’s address with no particular interest, but the conclusion struck her attention. The old man looked dignified and honest; but Father Karnis was a well-meaning man, no doubt, and one of those who are wont to keep on the winning side. How was it that the preacher could draw so pitiable a picture of the very same god whose greatness her uncle had praised in such glowing terms only two days since? How could the same thing appear so totally different to two different people?

The priest looked more sagacious than the musician; Marcus, the young Christian, had a most kind heart; there was not a better or gentler creature under the sun than Agne—it was quite possible that Christianity was something very different in reality from what her foster parents chose to represent. As to the frightful consequences of the overthrow of the temple of Serapis, on that point she was completely reassured, and she prepared to listen with greater attention as Eusebius went on:

“Let us rejoice, beloved! The great idol’s days are numbered! Do you know what that false worship has been in our midst? It has been like a splendid and richly-dressed trireme sailing, plague-stricken, into a harbor full of ships and boats. Woe to those who allow themselves to be tempted on board by the magnificence of its decorations! How great is their chance of infection, how easily they will carry it from ship to ship, and from the ships on to the shore, till the pestilence has spread from the harbor to the city! Let us then be thankful to those who destroy the gorgeous vessel, who drive it from amongst us, or sink or burn it. May our Father in Heaven give courage to their hearts, strength to their hands and blessing on their deeds! When we hear: ‘Great Serapis has fallen to the earth and is no more, we and the world are free from him!’ then, in this city, and wherever Christians dwell and worship, let a solemn festival be held.

“But still let us be just, still let us bear in mind all the great and good gifts that the trireme brought to our parents when it rode the waves manned by a healthy crew. If we do, it will be with sincere pity that we shall watch the proud vessel sink to the bottom, and we shall understand the grief of those whom once it bore over ebb and flow, and who believe they owe every thing to it. We shall rejoice doubly, too, to think that we ourselves have a safe bark with stout planks and strong masts, and a trustworthy pilot at the helm; and that we may confidently invite others to join us on board as soon as they have purified themselves of the plague with which they have been smitten.

“I think you will all have understood this parable. When Serapis falls there will be lamentation and woe among the heathen; but we, who are true Christians, ought not to pass them by, but must strive to heal and save the wounded and sick at heart. When Serapis falls you must be the physicians—healers of souls, as the Lord hath said; and if we desire to heal, our first task must be to discover in what the sufferings consist of those we wish to succor, for our choice of medicine must depend on the nature of the injury.

“What I mean is this: None can give comfort but those who know how to sympathize with the soul that craves it, who feel the sorrows of others as keenly as though they were their own. And this gift, my brethren, is, next to faith, the Christian grace which of all others best pleases our Heavenly Master.

“I see it in my mind’s eye! The ruined edifice of the Serapeum, the masterpiece of Bryaxis laid in fragments in the dust, and thousands of wailing heathen! As the Jews wept and hung their harps on the trees by the waters of Babylon when they remembered Zion, so do I see the heathen weep as they think of the perished splendor. They themselves, indeed, ruined and desecrated the glory they bewail; and when something higher and purer took its place they hardened their hearts, and, instead of leaving the dead to bury their dead and throwing themselves hopefully into the new life, they refused to be parted from the putrefying corpse. They were fools, but their folly was fidelity; and if we can win them over to our holy faith they will be faithful unto death, as they have been to their old gods, clinging to Jesus and earning the crown of life. ‘There will be more joy in Heaven over one sinner that repenteth than over ninety and nine that need no repentance,’—that you have heard; and whichever among you loves the Saviour can procure him a great joy if he guides only one of these weeping heathen into the Kingdom of Heaven.

“But perhaps you will ask: Is not the sorrow of the heathen a vain thing? What is it after all that they bewail? To understand that, try to picture to yourselves what it is that they think they are losing. Verily it is not a small matter, and it includes many things for which we and all mankind owe them a debt of gratitude. We call ourselves Christians and are proud of the name; but we also call ourselves Hellenes, and are proud of that name too. It was under the protection of the old gods, whose fall is about to be consummated, that the Greeks achieved marvellous deeds, nurturing the gifts of the intellect which the Almighty bestowed on their race, like faithful gardeners, and making them bring forth marvellous fruit. In the realm of thought the Greek is sovereign of the nations, and he has given to perishable matter a perfection of form which has elevated and vivified it to immortality. Nothing more beautiful has ever been imagined or executed, before or since, or by any other people, than was produced by Greece in its prime. But perhaps you will ask, why did not the Redeemer come down among our fathers in those glorious days? Because beauty, as they conceived and still conceive of it, is a mere perishable accident of matter, and because a race which thus devoted every thought and feeling to an inspired and fervent worship of beauty—which was so absorbed in the contemplation of the visible, could have no longing for the invisible which is the real life that came down among us with the only-begotten Son of God. Nevertheless Beauty is beautiful; and when the time shall come when the visible is married to the invisible, when eternal Truth is clothed in perfect form, then, and not till then, will the ideal which our fathers strove after in the great old days be realized, by the grace of the Saviour.

“But this visible beauty, which they so passionately cherished, does us good service too, so long as we do not allow it to dazzle us and lead us astray from the one thing needful. To whom, if not to the heathen Hellenes, do our great teachers owe, under God, the noble art of coordinating their loftiest feelings, and casting them in forms which are intelligible to the Christian and at once instruct, delight, and edify him? It was in a heathen school that each one of your pastors—that even I, the humblest of them—studied that rhetoric which enables me to utter with a flowing tongue the things which the Spirit gives me to speak to you; and if some day there are Christian schools, in which our sons may acquire the same power, they must adopt many of the laws devised by the heathen. If in the future we are rich enough to raise churches to the Almighty, to the Virgin Mary and the great Saints, in any way worthy of their sublime merits, we shall owe our skill to the famous architects of heathen Hellas. We are indebted to the arts of the heathen for a thousand things in daily use, beside numberless others that lend charm to existence. Yes, my beloved, when we consider all they did for us we cannot in justice withhold our tribute of gratitude and admiration.

“Nor can we doubt that the best of them were acceptable to the Almighty himself, for he granted to them to see darkly and from afar what he has brought nigh to us, and poured into our hearts by divine revelation. You all know the name of Plato. He, from whom Salvation was hidden, saw remotely, by presentiment as it were, many things which to us, the Redeemed, are clear and plain and near. He perceived the relation of earthly beauty and heavenly truth. The great gift of Love binds and supports us all and Plato gave the name of the divine Eros, that is divine love, to an inspired devotion to the Imperishable. He placed goodness—the Good—at the top of the great scale of Ideas which he constructed. The Good was, to him, the highest Idea and the uttermost of which we can conceive:—Good, whose properties he made manifest by every means his lofty and lucid mind could command. This heathen, my brethren and sisters, was well worthy of the grace bestowed on us. Do justice then to the blinded souls, justice in Plato’s sense of the word; he calls the virtue of reason Wisdom; the virtue of spirit Courage, and the virtue of the senses Temperance. Well, well! ‘Prove all things and hold fast that which is good.’ That is to say: consider what may be worth anything in the works of the heathen that it may be duly preserved; but, on the other hand, tread all that is idolatry in the dust, all that brings the unclean thing among us, all that imperils our souls and bodies, or anything that is high and pure in life; but do not forget, my beloved, all that the heathen have done for us. Be temperate in all things; avoid excess of zeal; for thus, and thus only, can we be just. ‘It is not to hate, but to love each other that we are here.’ It was not a Christian but Sophocles, one of the greatest of the heathen, who uttered those words, and he speaks them still to us!”

Eusebius paused and drew a deep breath.

Dada had listened eagerly, for it pleased her to hear all that she had been wont to prize spoken of here with due appreciation. But since Eusebius had begun to discourse about Plato she had been disturbed by two men sitting just in front of her. One was tall and lean, with a long narrow head, and the other a shorter and more comfortable-looking personage. The first fidgeted incessantly, nudging and twitching his companion, and looking now and then as if he were ready to start up and interrupt the preacher. This behavior evidently annoyed his neighbors who kept signing to him to be quiet and hushing him down, while he took no notice of their demonstrations but kept clearing his throat with obtrusive emphasis and at last scraped and shuffled his feet on the floor, though not very noisily. But Eusebius began again:

“And now, my brethren, how ought we to demean ourselves in these fateful times of disturbance? As Christians; only—or rather, by God’s aiding grace as Christians in the true sense of our Lord and Master, according to the precepts given by Him through the Apostles. Their words shall be mine. They say there are two paths—the path of Life and the path of Death, and there is a great difference between them. The path of Life is this: First, Thou shalt love God who hath created thee; next thou shalt love thy neighbor as thyself, and whatsoever thou wouldst men should do unto thee even so do unto them; but what thou wouldst not have done unto thee do thou not to them. And the sum of the doctrine contained in these words is this: Bless those that curse you, pray for your enemies and repent for those who persecute you, for ‘if ye love them that love you what thank have ye? Do not even the heathen the same?’ Love those that hate you and you will have no enemies.

“Take this teaching of the holy Apostles to heart this day. Beware of mocking or persecuting those who have been your enemies. Even the nobler heathen regarded it as an act of grace to respect the conquered foe, and to you, as Christians, it should be a law. It is not so hard to forgive an enemy when we regard him as a possible friend in the future; and the Christian can go so far as to love him when he remembers that every man is his brother and neighbor, and equally precious in the sight of the Saviour who is dearer to us than life.

“The heathen, the idolater, is the Christian’s archfoe; but soon he will be in fetters at our feet. And, then, my brethren, pray for him; for if the Almighty, who is without spot or stain and perfect beyond words, can forgive the sinner, ye who are base and guilty may surely forgive. ‘Fishers of souls’ we all should be; try to fulfil the injunction. Draw the enemy to you by kindness and love; show him by your example the beauty of the Christian life; let him perceive the benefits of Salvation; lead those whose gods and temples we have overthrown, into our churches; and when, after triumphing over those blind souls by the sword, we have also conquered them by love, faith and prayer—when they can rejoice with us in the Redemption by our Lord Jesus Christ—then shall we all be as one fold under one shepherd, and peace and joy shall reign in the city which is now torn by dissension and strife.”

At this point the preacher was interrupted, for a loud uproar broke out in the Narthex—[The vestibule of the early Christian basilica which was open to penitents.]—shouts and cries of men fighting, mingled with the dull roar of a bull.

The congregation started to their feet in extreme consternation, and the door was flung open and a host of heathen youths rushed into the nave, followed by an overwhelming force of Christians from whom they had sought refuge in the sanctuary. Here they turned at bay to make a last desperate resistance. Garlands, stripped of their leaves and flowers, still crowned their heads and hung over their shoulders. They had been attacked close to the church, by a party of monks when in the act of driving a gaily-decorated steer to the temple of Apollo, in defiance of the Imperial edict; and the beast, terrified by the tumult, had rushed into the narthex for shelter.

The fight in the church was a short one; the idolaters were soon vanquished; but Eusebius threw himself between them and the monks, and tried to save the victims from the revengeful fury of the conquerors. The women had all made for the door, but they did not venture out into the vestibule, for the young bull was still raging there, trampling or tossing everything that came in his way. At last, however, a soldier of the city-watch dealt him a sword-thrust in the neck, and he fell rolling in his own blood. At once the congregation forced their way out, shrieking with alarm and excitement, Dada among the number, dragging the child with her. Papias pulled with all his might to keep her back, declaring with vehement insistence that he had seen Agne in the church and wanted to go back to her. Dada, however, neither heard nor heeded; frightened out of her wits she went on with the crowd, taking him with her.

She never paused till she reached the house of Medius, quite out of breath; but then, as the little boy still asserted that he had seen his sister in the sanctuary, she turned back with him, as soon as the throng had dispersed. In the church there was no one to hinder them; but they got no further than the dividing screen, for on the floor beyond lay the mutilated and bleeding bodies of many a youth who had fallen in the contest.

How she made her way back to the house of Medius once more she never knew. For the first time she had been brought face to face with life in hideous earnest, and when the singer went to look for her in her room, at dusk, he was startled to find her bright face clouded and her eyes dim with tears. How bitterly she had been weeping Medius indeed could not know; he ascribed her altered appearance to fear of the approaching cataclysm and was happy to be able to tell her, in all good faith, that the danger was as good as over. Posidonius, the Magian, had been to see him, and had completely reassured him. This man, whose accomplice he had been again and again in producing false apparitions of spirits and demons, had once gained an extraordinary influence over him by casting some mysterious spell upon him and reducing his will to abject subjection to his own; and this magician, who had recovered his own self-possession, had assured him, with an inimitable air of infallibility, that the fall of the Temple of Serapis would involve no greater catastrophe than that of any old worn-out statue. Since this announcement Medius had laughed at his own alarms; he had recovered his “strong-mindedness,” and when Posidonius had given him three tickets for the Hippodrome he had jumped at the offer.

The races were to be run next day, in spite of the general panic that had fallen on the citizens; and Dada, when he invited her to join him and his daughter in-the enjoyment of so great a treat, dried her eyes and accepted gleefully.

CHAPTER XVIII.

Alarming as was the outlook in Alexandria, the races, were to be held as usual. This had been decided only a few hours since at the Bishop’s palace, and criers had been sent abroad throughout the streets and squares of the city to bid the inhabitants to this popular entertainment. In the writing-office of the Ephemeris, which would be given to the public the first thing in the morning, five hundred slaves or more were occupied in writing from dictation a list of the owners of the horses, of the ‘agitatores’ who would drive them, and of the prizes offered to the winners, whether Christians or heathen.

The heat in the Episcopal council-hall had been oppressive, and not less so the heat of temper among the priests assembled there; for they had fully determined, for once, not to obey their prelate with blind submission, and they knew full well that Theophilus, on occasion, if his will were opposed, could not merely thunder but wield the bolt.

Besides the ecclesiastical members of the council, Cynegius, the Imperial legate—Evagrius, the Prefect—and Romanus, the commander-in-chief and Comes of Egypt,—had all been present. The officials of the Empire—Roman statesmen who knew Alexandria and her citizens well, and who had often smarted under the spiritual haughtiness of her Bishop—were on the prelate’s side. Cynegius was doubtful; but the priests, who had not altogether escaped the alarms that had stricken the whole population, were so bold as to declare against a too hasty decision, and to say that the celebration of the games at a time of such desperate peril was not only presumptuous but sinful, and a tempting of God.

In answer to a scornful enquiry from Theophilus as to where the danger lay if—as the Comes promised—Serapis were to be overthrown on the morrow, one of the assembly answered in the name of his colleagues. This man, now very old, had formerly been a wonderfully successful exorcist, and, notwithstanding that he was a faithful Christian, he was the leader of a gnostic sect and a diligent student of magic. He proceeded to argue, with all the zeal and vehemence of conviction, that Serapis was the most terrible of all the heathen daemons, and that all the oracles of antiquity, all the prophecies of the seers, and all the conclusions of the Magians and astrologers would be proved false if his fall—which the present assembly could only regard as a great boon from Heaven—did not entail some tremendous convulsion of nature.

At this Theophilus gave the reins to his wrath; he snatched a little crucifix from the wall above his episcopal throne, and broke it in fragments, exclaiming in deep tones that quavered with wrath:

“And which do you regard as the greater: The only-begotten Son of God, or that helpless image?” And he flung the pieces of the broken crucifix down on the table round which they were sitting. Then, as though horror-stricken at his own daring act, he fell on his knees, raised his eyes and hands in prayer, and gathering up the broken image, kissed it devoutly.

This rapid scene had a tremendous effect. Amazement and suspense were painted on every face, not a hand, not a lip moved as Theophilus rose again and cast a glance of proud and stern defiance round the assembly, which each man took to himself. For some moments he remained silent, as though awaiting a reply; but his repellent mien and majestic bearing made it sufficiently clear that he was ready to annihilate any opponent. In fact none of the priests contradicted him; and, though Evagrius looked at him with a doubting shake of his shrewd head, Cynegius on the other hand nodded assent. The Bishop, however, seemed to care for neither dissent nor approval, and it was in brief and cutting terms, with no flourish of rhetoric, that he laid it down that wood and stone had nothing to do with the divine Majesty, even though they were made in the image of all that was Holy and worshipful or were most lavishly beautified by the hand of man with the foul splendors of perishable wealth. The greater the power ascribed by superstition to the base material—whatever form it bore—the more odious must it be to the Christian. Any man who should believe that a daemon could turn even a breath of the Most High to its own will and purpose, would do well to beware of idolatry, for Satan had already laid his clutches somewhere on his robe.

At this sweeping accusation many a cheek colored wrathfully, and not a word was spoken when the Bishop proceeded to require of his hearers that, if the Serapeum should fall into the hands of the Imperial troops, it should be at once and ruthlessly destroyed, and that his hearers should not cease from the work of ruin till this scandal of the city should be swept from the face of the earth.

“If then the world crumbles to atoms!” he cried, “well and good—the heathen are right and we are wrong, and in that case it were better to perish; but as surely as I sit on this throne by the grace of God, Serapis is the vain imagining of fools and blind, and there is no god but the God whose minister I am!”

“Whose Kingdom is everlasting, Amen!” chanted an old priest; and Cynegius rose to explain that he should do nothing to hinder the total overthrow of the temple and image.

Then the Comes spoke in defence of the Bishop’s resolution to allow the races to be held, as usual, on the morrow. He sketched a striking picture of the shallow, unstable nature of the Alexandrians, a people wholly given over to enjoyment. The troops at his command were few in number in comparison with the heathen population of the city, and it was a very important matter to keep a large proportion of the worshippers of Serapis occupied elsewhere at the moment of the decisive onset. Gladiator-fights were prohibited, and the people were tired of wild beasts; but races, in which heathen and Christian alike might enter their horses for competition, must certainly prove most attractive just at this time of bitter rivalry and oppugnancy between the two religions, and would draw thousands of the most able-bodied idolaters to the Hippodrome. All this he had already considered and discussed with the Bishop and Cynegius; nay, that zealous destroyer of heathen worship had come to Alexandria with the express purpose of overthrowing the Serapeum; but, as a prudent statesman, he had first made sure that the time and circumstances were propitious for the work of annihilation. All that he had here seen and heard had only strengthened his purpose; so, after suggesting a few possible difficulties, and enjoining moderation and mercy as the guiding principles of his sovereign, he commanded, in the Emperor’s name, that the sanctuary of Serapis should be seized by force of arms and utterly destroyed, and that the races should be held on the morrow.

The assembled council bowed low; and when Theophilus had closed the meeting with a prayer he withdrew to his ungarnished study, with his head bent and an air of profound humility, as though he had met with a defeat instead of gaining a victory.

The fate of the great god of the heathen was sealed, but in the wide precincts of the Serapeum no one thought of surrender or of prompt defeat. The basement of the building, on which stood the grandest temple ever erected by the Hellenes, presented a smooth and slightly scarped rampart of impregnable strength to the foe. A sloping way extended up over a handsomely-decorated incline, and from the middle of the grand curve described by this road, two flights of steps led up to the three great doors in the facade of the building.

The heathen had taken care to barricade this approach in all haste, piling the road and steps with statuary-images of the gods of the finest workmanship, figures and busts of kings, queens, and heroes, Hermes, columns, stelae, sacrificial stones, chairs and benches-torn from their places by a thousand eager hands. The squared flags of the pavement and the granite blocks of the steps had been built up into walls and these were still being added to after the besiegers had surrounded the temple; for the defenders tore down stones, pilasters, gutters and pieces of the cornice, and flung them on to the outworks, or, when they could, on to the foe who for the present were not eager to commence hostilities.

The captains of the Imperial force had miscalculated the strength of the heathen garrison. They supposed a few hundreds might have entrenched themselves, but on the roof alone above a thousand men were to be seen, and every hour seemed to increase the number of men and women crowding into the Serapeum. The Romans could only suppose that this constantly growing multitude had been concealed in the secret halls and chambers of the temple ever since Cynegius had first arrived, and had no idea that they were still being constantly reinforced.

Karnis, Herse, and Orpheus, among others, had made their way thither from the timber-yard, down the dry conduit, and an almost incessant stream of the adherents of the old gods had preceded and followed them.

While Eusebius had been exhorting his congregation in the church of St. Mark to Christian love towards the idolaters, these had collected in the temple precincts to the number of about four thousand, all eager for the struggle. A vast multitude! But the extent of the Serapeum was so enormous that the mass of people was by no means densely packed on the roof, in the halls, and in the underground passages and rooms. There was no crowding anywhere, least of all in the central halls of the temple itself; indeed, in the great vestibule crowned with a dome which formed the entrance, in the vast hall next to it, and in the magnificent hypostyle with a semicircular niche on the furthest side in which stood the far-famed image of the god, there were only scattered groups of men, who looked like dwarfs as the eye compared them with the endless rows of huge columns.

The full blaze of day penetrated nowhere but into the circular vestibule, which was lighted by openings in the drum of the cupola that rested on four gigantic columns. In the inner hall there was only dim twilight; while the hypostyle was quite dark, but for a singularly contrived shaft of light which produced a most mysterious effect.

The shadows of the great columns in the fore hall, and of the double colonnade on each side of the hypostyle, lay like bands of crape on the many-colored pavement; borders, circles, and ellipses of mosaic diversified the smooth and lucent surface, in which were mirrored the astrological figures which sparkled in brighter hues on the ceiling, the trophies of symbols and mythological groups that graced the walls in tinted high relief, and the statues and Hermes between the columns. A wreath of lovely forms and colors dazzled the eye with their multiplicity and profusion, and the heavy atmosphere of incense which filled the halls was almost suffocating, while the magical and mystical signs and figures were so many and so new that the enquiring mind, craving for an explanation and an interpretation of all these incomprehensible mysteries, hardly dared investigate them in detail.

A heavy curtain, that looked as though giants must have woven it on a loom of superhuman proportions, hung, like a thick cloud shrouding a mountain-peak, from the very top of the hypostyle, in grand folds over the niche containing the statue, and down to the floor; and while it hid the sacred image from the gaze of the worshipper it attracted his attention by the infinite variety of symbolical patterns and beautiful designs which were woven in it and embroidered on it.

The gold and silver vessels and precious jewels that lay concealed by this hanging were of more value than many a mighty king’s treasure; and everything was on so vast a scale that man shuddered to feel his own littleness, and the mind sought some new standard of measurement by which to realize such unwonted proportions. The finite here seemed to pass into the infinite; and as the spectator gazed up, with his head thrown back, at the capitals of the lofty columns and the remote height of the ceiling, his sight failed him before he had succeeded in distinguishing or even perceiving a small portion only of the bewildering confusion of figures and emblems that were crowded on to the surface. Greek feeling for beauty had here worked hand in hand with Oriental taste for gorgeous magnificence, and every detail could bear examination; for there was not a motive of the architecture, not a work of sculpture, painting, or mosaic, not a product of the foundry or the loom, which did not bear the stamp of thorough workmanship and elaborate finish. The ruddy, flecked porphyry, the red, white, green, or yellow marbles which had been used for the decorations were all the finest and purest ever wrought upon by Greek craftsmen. Each of the hundreds of sculptured works which here had found a home was the masterpiece of some great artist; as the curious visitor lingered in loving contemplation of the mosaics on the polished floor, or examined the ornamental mouldings that framed the reliefs, dividing the walls into panels, he was filled with wonder and delight at the beauty, the elegance and the inventiveness that had given charm, dignity, and significance to every detail.

Adjoining these great halls devoted especially to the worship of the god, were hundreds of courts, passages, colonnades and rooms, and others not less numerous lay underground. There were long rows of rooms containing above a hundred thousand rolls of books, the famous library of the Serapeum, with separate apartments for readers and copyists; there were store-rooms, refectories and assembly-rooms for the high-priests of the temple, for teachers and disciples; while acrid odors came up from the laboratories, and the fragrance of cooking from the kitchen and bake-houses. In the very thickness of the walls of the basement were cells for penitents and recluses, long since abandoned, and rooms for the menials and slaves, of whom hundreds were employed in the precincts; under ground spread the mystical array of halls, grottoes, galleries and catacombs dedicated to the practice of the Mysteries and the initiation of neophytes; on the roof stood various observatories—among them one erected for the study of the heavens by Eratosthenes, where Claudius Ptolemaeus had watched and worked. Up here astronomers, star-gazers, horoscopists and Magians spent their nights, while, far below them, in the temple-courts that were surrounded by store-houses and stables, the blood of sacrificed beasts was shed and the entrails of the victims were examined.

The house of Serapis was a whole world in little, and centuries had enriched it with wealth, beauty, and the noblest treasures of art and learning. Magic and witchcraft hedged it in with a maze of mystical and symbolical secrets, and philosophy had woven a tissue of speculation round the person of the god. The sanctuary was indeed the centre of Hellenic culture in the city of Alexander; what marvel then, that the heathen should believe that with the overthrow of Serapis and his temple, the earth, nay the universe itself must sink into the abyss?

Anxious spirits and throbbing hearts were those that now sought shelter in the Serapeum, fully prepared to perish with their god, and yet eager with enthusiasm to avert his fall if possible.

A strange medley indeed of men and women had collected within these sacred precincts! Grave sages, philosophers, grammarians, mathematicians, naturalists, and physicians clung to Olympius and obeyed him in silence. Rhetoricians with shaven faces, Magians and sorcerers, whose long beards flowed over robes embroidered with strange figures; students, dressed after the fashion of their forefathers in the palmy days of Athens; men of every age, who dubbed themselves artists though they were no more than imitators of the works of a greater epoch, unhappy in that no one at this period of indifference to beauty called upon them to prove what they could do, or to put forth their highest powers. Actors, again, from the neglected theatres, starving histrions, to whom the stage was prohibited by the Emperor and Bishop, singers and flute-players; hungry priests and temple-servitors expelled from the closed sanctuaries; lawyers, scribes, ships’ captains, artisans, though but very few merchants, for Christianity had ceased to be the creed of the poor, and the wealthy attached themselves to the faith professed by those in authority.

One of the students had contrived to bring a girl with him, and several others, seeing this, went back into the streets by the secret way and brought in damsels of no very fair repute, till the crowd of men was diversified by a considerable sprinkling of wreathed and painted girls, some of them the outcast maids of various temples, and others priestesses of higher character, who had remained faithful to the old gods or who practised magic arts.

Among these women one, a tall and dignified matron in mourning robes, was a conspicuous figure. This was Berenice, the mother of the young heathen who had been ridden down and wounded in the skirmish near the Prefect’s house, and whose eyes Eusebius had afterwards closed. She had come to the Serapeum expressly to avenge her son’s death and then to perish with the fall of the gods for whom he had sacrificed his young life. But the mad turmoil that surrounded her was more than she could bear; she stood, hour after hour, closely veiled and absorbed in her own thoughts, neither raising her eyes nor uttering a word, at the foot of a bronze statue of justice dispensing rewards and punishments.

Olympius had entrusted the command of the little garrison of armed men to Memnon, a veteran legate of great experience, who had lost his left arm in the war against the Goths. The high-priest himself was occupied alternately in trying to persuade the hastily-collected force to obey their leader, and in settling quarrels, smoothing difficulties, suppressing insubordination, and considering plans with reference to supplies for his adherents, and the offering of a great sacrifice at which all the worshippers of Serapis were to assist. Karnis kept near his friend, helping him so far as was possible; Orpheus, with others of the younger men, had been ordered to the roof, where they were employed—under the scorching sun, reflected from the copper-plated covering and the radiating surface of the dome—in loosening blocks of stone from the balustrade to be hurled down to-morrow on the besieging force.

Herse devoted herself to the sick and wounded, for a few who had ventured forth too boldly to aid in barricading the entrance, had been hurt by arrows and lances flung by the idle soldiery; and a still greater number were suffering from sun-stroke in consequence of toiling on the top of the building.

Inside the vast, thick-walled halls it was much cooler than in the streets even, and the hours glided fast to the besieged heathen. Many of them were fully occupied, or placed on guard; others were discussing the situation, and disputing or guessing at what the outcome might, or must be. Numbers, panic-stricken or absorbed in pious awe, sat huddled on the ground, praying, muttering magical formulas, or wailing aloud. The Magians and astrologers had retired with knots of followers into the adjoining studies, where they were comparing registers, making calculations, reading signs, devising new formulas and defending them against their opponents.

An incessant bustle went on, to and fro between these rooms and the great library, and the tables were covered with rolls and tablets containing ancient prophecies, horoscopes and potent exorcisms. Messengers, one after another, were sent out from thence to command silence in the great halls, where the assembled youths and girls were kissing, singing, shouting and dancing to the shrill pipe of flutes and twang of lutes, clapping their hands, rattling tambourines—in short, enjoying to the utmost the few hours that might yet be theirs before they must make the fatal leap into nothingness, or at least into the dim shades of death.

The sun was sinking when suddenly the great brazen gong was loudly struck, and the hard, blatant clatter rent the air of the temple-hall. The mighty waves of sound reverberated from the walls of the sanctuary like the surge of a clangorous sea, and sent their metallic vibration ringing through every room and cell, from the topmost observatory-turret to the deepest vault beneath, calling all who were within the precincts to assemble. The holy places filled at once; the throng poured in through the vestibule, and in a few minutes even the hypostyle, the sanctum of the veiled statue, was full to overflowing. Without any distinction of rank or sex, and regardless of all the usual formalities or the degrees of initiation which each had passed through, the worshippers of Serapis crowded towards the sacred niche, till a chain, held up by neokores—[Temple-servants]—at a respectful distance from the mystical spot, checked their advance. Densely packed and in almost breathless silence, they filled the nave and the colonnades, watching for what might befall.

Presently a dull low chant of men’s voices was heard. This went on for a few minutes, and then a loud pean in honor of the god rang through the temple with an accompaniment of flutes, cymbals, lutes and trumpets.

Karnis had found a place with his wife and son; all three, holding hands, joined enthusiastically in the stirring hymn; and, with them, Porphyrius, who by accident was close to them, swelling the song of the multitude. All now stood with hands uplifted and eyes fixed in anxious expectancy on the curtain. The figures and emblems on the hanging were invisible in the gloom—but now-now there was a stir, as of life, in the ponderous folds,—they moved—they began to ripple like streams, brooks, water-falls, recovering motion after long stagnation—the curtain slowly sank, and at length it fell so suddenly that the eye could scarcely note the instant. From every lip, as but one voice, rose a cry of admiration, amazement, and delight, for Serapis stood revealed to his people.

The noble manhood of the god sat with dignity on a golden throne that was covered with a blaze of jewels; his gracious and solemn face looked down on the crowd of worshippers. The hair that curled upon his thoughtful brow, and the kalathos that crowned it were of pure gold At his feet crouched Cerberus, raising his three fierce heads with glistening ruby eyes. The body of the god—a model of strength in repose—and the drapery were of gold and ivory. In its perfect harmony as a whole, and the exquisite beauty of every detail, this statue bore the stamp of supreme power and divine majesty. When such a divinity as this should rise from his throne the earth indeed might quake and the heavens tremble! Before such a Lord the strongest might gladly bow, for no mortal ever shone in such radiant beauty. This Sovereign must triumph over every foe, even over death—the monster that lay writhing in impotent rage at his feet!

Gasping and thrilled with pious awe, enraptured but dumb with reverent fear, the assembled thousands gazed on the god dimly revealed to them in the twilight, when suddenly, for a moment of solemn glory, a ray of the setting sun—a shaft of intense brightness—pierced the star-spangled apse of the niche and fell on the lips of the god as though to kiss its Lord and Father.

A shout like a thunder-clap-like the roar of breakers on a reef, burst from the spectators; a shout of triumph so mighty that the statues quivered, the brazen altars rang, the hangings swayed, the sacred vessels clattered and the lamps trembled and swung; the echo rolled round the aisles like a whirlpool at the flood, and was dashed from pillar to column in a hundred wavelets of sound. The glorious sun still recognized its lord; Serapis still reigned in undiminished might; he had not yet lost the power to defend himself, his world and his children!

The sun was gone, night fell on the temple and suddenly there was a swaying movement of the apse above the statue; the stars were shaken by invisible hands, and colored flames twinkled with dazzling brightness from a myriad five-rayed perforations. Once more the god was revealed to his worshippers under a flood of magical glory, and now fully visible in his unique beauty. Again the great halls rang with the acclamations of the delirious throng; Olympius stepped forth, arrayed in a flowing robe with the insignia and decorations of the high-priesthood; standing in front of the image he poured on the pedestal a libation to the gods out of a golden cup, and waved a censer of the costliest incense. Then, in burning words, he exhorted all the followers of Serapis to fight and conquer for their god, or—if need must—to perish for and with him. He added a fervent prayer in a loud ringing voice—a cry for help that came from the bottom of his heart, and went to the souls of his hearers.

Then a solemn hymn was chanted as the curtain was raised; and while the assembled multitude watched it rise in reverent silence, the temple-servants lighted the lamps that illuminated the sanctuary from every cornice and pillar.

Karnis had left hold of his companions’ hands, for he wanted to wipe away the tears of devotional excitement that flowed down his withered cheeks; Orpheus had thrown his arms round his mother, and Porphyrius, who had joined a group of philosophers and sages, sent a glance of sympathy to the old musician.