[Credits: Project Gutenberg, the source of this text]
THE story returns to the Egyptian. We left Arbaces upon the shores of the noonday sea, after he had parted from Glaucus and his companion. As he approached to the more crowded part of the bay, he paused and gazed upon that animated scene with folded arms, and a bitter smile upon his dark features.
'Gulls, dupes, fools, that ye are!' muttered he to himself; 'whether business or pleasure, trade or religion, be your pursuit, you are equally cheated by the passions that ye should rule! How I could loathe you, if I did not hate—yes, hate! Greek or Roman, it is from us, from the dark lore of Egypt, that ye have stolen the fire that gives you souls. Your knowledge—your poesy—your laws—your arts—your barbarous mastery of war (all how tame and mutilated, when compared with the vast original!)—ye have filched, as a slave filches the fragments of the feast, from us! And now, ye mimics of a mimic!—Romans, forsooth! the mushroom herd of robbers! ye are our masters! the pyramids look down no more on the race of Rameses—the eagle cowers over the serpent of the Nile. Our masters—no, not mine. My soul, by the power of its wisdom, controls and chains you, though the fetters are unseen. So long as craft can master force, so long as religion has a cave from which oracles can dupe mankind, the wise hold an empire over earth. Even from your vices Arbaces distills his pleasures—pleasures unprofaned by vulgar eyes—pleasures vast, wealthy, inexhaustible, of which your enervate minds, in their unimaginative sensuality, cannot conceive or dream! Plod on, plod on, fools of ambition and of avarice! your petty thirst for fasces and quaestorships, and all the mummery of servile power, provokes my laughter and my scorn. My power can extend wherever man believes. I ride over the souls that the purple veils. Thebes may fall, Egypt be a name; the world itself furnishes the subjects of Arbaces.'
Thus saying, the Egyptian moved slowly on; and, entering the town, his tall figure towered above the crowded throng of the forum, and swept towards the small but graceful temple consecrated to Isis.
Left: The ruins of the Temple of Isis at Pompeii. Click on thumbnails for larger images.
That edifice was then but of recent erection; the ancient temple had been thrown down in the earthquake sixteen years before, and the new building had become as much in vogue with the versatile Pompeians as a new church or a new preacher may be with us. The oracles of the goddess at Pompeii were indeed remarkable, not more for the mysterious language in which they were clothed, than for the credit which was attached to their mandates and predictions. If they were not dictated by a divinity, they were framed at least by a profound knowledge of mankind; they applied themselves exactly to the circumstances of individuals, and made a notable contrast to the vague and loose generalities of their rival temples. As Arbaces now arrived at the rails which separated the profane from the sacred place, a crowd, composed of all classes, but especially of the commercial, collected, breathless and reverential, before the many altars which rose in the open court. In the walls of the cella, elevated on seven steps of Parian marble, various statues stood in niches, and those walls were ornamented with the pomegranate consecrated to Isis. An oblong pedestal occupied the interior building, on which stood two statues, one of Isis, and its companion represented the silent and mystic Orus. But the building contained many other deities to grace the court of the Egyptian deity: her kindred and many-titled Bacchus, and the Cyprian Venus, a Grecian disguise for herself, rising from her bath, and the dog-headed Anubis, and the ox Apis, and various Egyptian idols of uncouth form and unknown appellations.
But we must not suppose that among the cities of Magna Graecia, Isis was worshipped with those forms and ceremonies which were of right her own. The mongrel and modern nations of the South, with a mingled arrogance and ignorance, confounded the worships of all climes and ages. And the profound mysteries of the Nile were degraded by a hundred meretricious and frivolous admixtures from the creeds of Cephisus and of Tibur. The temple of Isis in Pompeii was served by Roman and Greek priests, ignorant alike of the language and the customs of her ancient votaries; and the descendant of the dread Egyptian kings, beneath the appearance of reverential awe, secretly laughed to scorn the puny mummeries which imitated the solemn and typical worship of his burning clime.
Ranged now on either side the steps was the sacrificial crowd, arrayed in white garments, while at the summit stood two of the inferior priests, the one holding a palm branch, the other a slender sheaf of corn. In the narrow passage in front thronged the bystanders.
'And what,' whispered Arbaces to one of the bystanders, who was a merchant engaged in the Alexandrian trade, which trade had probably first introduced in Pompeii the worship of the Egyptian goddess—'what occasion now assembles you before the altars of the venerable Isis? It seems, by the white robes of the group before me, that a sacrifice is to be rendered; and by the assembly of the priests, that ye are prepared for some oracle. To what question is it to vouchsafe a reply?'
'We are merchants,' replied the bystander (who was no other than Diomed) in the same voice, 'who seek to know the fate of our vessels, which sail for Alexandria to-morrow. We are about to offer up a sacrifice and implore an answer from the goddess. I am not one of those who have petitioned the priest to sacrifice, as you may see by my dress, but I have some interest in the success of the fleet—by Jupiter! yes. I have a pretty trade, else how could I live in these hard times?
The Egyptian replied gravely—'That though Isis was properly the goddess of agriculture, she was no less the patron of commerce.' Then turning his head towards the east, Arbaces seemed absorbed in silent prayer.
And now in the centre of the steps appeared a priest robed in white from head to foot, the veil parting over the crown; two new priests relieved those hitherto stationed at either corner, being naked half-way down to the breast, and covered, for the rest, in white and loose robes. At the same time, seated at the bottom of the steps, a priest commenced a solemn air upon a long wind-instrument of music. Half-way down the steps stood another flamen, holding in one hand the votive wreath, in the other a white wand; while, adding to the picturesque scene of that eastern ceremony, the stately ibis (bird sacred to the Egyptian worship) looked mutely down from the wall upon the rite, or stalked beside the altar at the base of the steps.
At that altar now stood the sacrificial flamen.
The countenance of Arbaces seemed to lose all its rigid calm while the aruspices inspected the entrails, and to be intent in pious anxiety—to rejoice and brighten as the signs were declared favorable, and the fire began bright and clearly to consume the sacred portion of the victim amidst odorous of myrrh and frankincense. It was then that a dead silence fell over the whispering crowd, and the priests gathering round the cella, another priest, naked save by a cincture round the middle, rushed forward, and dancing with wild gestures, implored an answer from the goddess. He ceased at last in exhaustion, and a low murmuring noise was heard within the body of the statue: thrice the head moved, and the lips parted, and then a hollow voice uttered these mystic words:
There are waves like chargers that meet and glow, There are graves ready wrought in the rocks below, On the brow of the future the dangers lour, But blest are your barks in the fearful hour.
The voice ceased—the crowd breathed more freely—the merchants looked at each other. 'Nothing can be more plain,' murmured Diomed; 'there is to be a storm at sea, as there very often is at the beginning of autumn, but our vessels are to be saved. O beneficent Isis!'
'Lauded eternally be the goddess!' said the merchants: 'what can be less equivocal than her prediction?'
Raising one hand in sign of silence to the people, for the rites of Isis enjoined what to the lively Pompeians was an impossible suspense from the use of the vocal organs, the chief priest poured his libation on the altar, and after a short concluding prayer the ceremony was over, and the congregation dismissed. Still, however, as the crowd dispersed themselves here and there, the Egyptian lingered by the railing, and when the space became tolerably cleared, one of the priests, approaching it, saluted him with great appearance of friendly familiarity.
The countenance of the priest was remarkably unprepossessing—his shaven skull was so low and narrow in the front as nearly to approach to the conformation of that of an African savage, save only towards the temples, where, in that organ styled acquisitiveness by the pupils of a science modern in name, but best practically known (as their sculpture teaches us) amongst the ancients, two huge and almost preternatural protuberances yet more distorted the unshapely head—around the brows the skin was puckered into a web of deep and intricate wrinkles—the eyes, dark and small, rolled in a muddy and yellow orbit—the nose, short yet coarse, was distended at the nostrils like a satyr's—and the thick but pallid lips, the high cheek-bones, the livid and motley hues that struggled through the parchment skin, completed a countenance which none could behold without repugnance, and few without terror and distrust: whatever the wishes of the mind, the animal frame was well fitted to execute them; the wiry muscles of the throat, the broad chest, the nervous hands and lean gaunt arms, which were bared above the elbow, betokened a form capable alike of great active exertion and passive endurance.
'Calenus,' said the Egyptian to this fascinating flamen, 'you have improved the voice of the statue much by attending to my suggestion; and your verses are excellent. Always prophesy good fortune, unless there is an absolute impossibility of its fulfilment.'
'Besides,' added Calenus, 'if the storm does come, and if it does overwhelm the accursed ships, have we not prophesied it? and are the barks not blest to be at rest?—for rest prays the mariner in the AEgean sea, or at least so says Horace—can the mariner be more at rest in the sea than when he is at the bottom of it?'
'Right, my Calenus; I wish Apaecides would take a lesson from your wisdom. But I desire to confer with you relative to him and to other matters: you can admit me into one of your less sacred apartments?'
'Assuredly,' replied the priest, leading the way to one of the small chambers which surrounded the open gate. Here they seated themselves before a small table spread with dishes containing fruit and eggs, and various cold meats, with vases of excellent wine, of which while the companions partook, a curtain, drawn across the entrance opening to the court, concealed them from view, but admonished them by the thinness of the partition to speak low, or to speak no secrets: they chose the former alternative.
'Thou knowest,' said Arbaces, in a voice that scarcely stirred the air, so soft and inward was its sound, 'that it has ever been my maxim to attach myself to the young. From their flexile and unformed minds I can carve out my fittest tools. I weave—I warp—I mould them at my will. Of the men I make merely followers or servants; of the women...'
'Mistresses,' said Calenus, as a livid grin distorted his ungainly features.
'Yes, I do not disguise it: woman is the main object, the great appetite, of my soul. As you feed the victim for the slaughter, I love to rear the votaries of my pleasure. I love to train, to ripen their minds—to unfold the sweet blossom of their hidden passions, in order to prepare the fruit to my taste. I loathe your ready-made and ripened courtesans; it is in the soft and unconscious progress of innocence to desire that I find the true charm of love; it is thus that I defy satiety; and by contemplating the freshness of others, I sustain the freshness of my own sensations. From the young hearts of my victims I draw the ingredients of the caldron in which I re-youth myself. But enough of this: to the subject before us. You know, then, that in Neapolis some time since I encountered Ione and Apaecides, brother and sister, the children of Athenians who had settled at Neapolis. The death of their parents, who knew and esteemed me, constituted me their guardian. I was not unmindful of the trust. The youth, docile and mild, yielded readily to the impression I sought to stamp upon him. Next to woman, I love the old recollections of my ancestral land; I love to keep alive—to propagate on distant shores (which her colonies perchance yet people) her dark and mystic creeds. It may be, that it pleases me to delude mankind, while I thus serve the deities. To Apaecides I taught the solemn faith of Isis. I unfolded to him something of those sublime allegories which are couched beneath her worship. I excited in a soul peculiarly alive to religious fervor that enthusiasm which imagination begets on faith. I have placed him amongst you: he is one of you.'
'He is so,' said Calenus: 'but in thus stimulating his faith, you have robbed him of wisdom. He is horror-struck that he is no longer duped: our sage delusions, our speaking statues and secret staircases dismay and revolt him; he pines; he wastes away; he mutters to himself; he refuses to share our ceremonies. He has been known to frequent the company of men suspected of adherence to that new and atheistical creed which denies all our gods, and terms our oracles the inspirations of that malevolent spirit of which eastern tradition speaks. Our oracles—alas! we know well whose inspirations they are!'
'This is what I feared,' said Arbaces, musingly, 'from various reproaches he made me when I last saw him. Of late he hath shunned my steps. I must find him: I must continue my lessons: I must lead him into the adytum of Wisdom. I must teach him that there are two stages of sanctity—the first, FAITH—the next, DELUSION; the one for the vulgar, the second for the sage.'
'I never passed through the first, I said Calenus; 'nor you either, I think, my Arbaces.'
'You err,' replied the Egyptian, gravely. 'I believe at this day (not indeed that which I teach, but that which I teach not). Nature has a sanctity against which I cannot (nor would I) steel conviction. I believe in mine own knowledge, and that has revealed to me—but no matter. Now to earthlier and more inviting themes. If I thus fulfilled my object with Apaecides, what was my design for Ione? Thou knowest already I intend her for my queen—my bride—my heart's Isis. Never till I saw her knew I all the love of which my nature is capable.'
'I hear from a thousand lips that she is a second Helen,' said Calenus; and he smacked his own lips, but whether at the wine or at the notion it is not easy to decide.
'Yes, she has a beauty that Greece itself never excelled,' resumed Arbaces. 'But that is not all: she has a soul worthy to match with mine. She has a genius beyond that of woman—keen—dazzling—bold. Poetry flows spontaneous to her lips: utter but a truth, and, however intricate and profound, her mind seizes and commands it. Her imagination and her reason are not at war with each other; they harmonize and direct her course as the winds and the waves direct some lofty bark. With this she unites a daring independence of thought; she can stand alone in the world; she can be brave as she is gentle; this is the nature I have sought all my life in woman, and never found till now. Ione must be mine! In her I have a double passion; I wish to enjoy a beauty of spirit as of form.'
'She is not yours yet, then?' said the priest.
'No; she loves me—but as a friend—she loves me with her mind only. She fancies in me the paltry virtues which I have only the profounder virtue to disdain. But you must pursue with me her history. The brother and sister were young and rich: Ione is proud and ambitious—proud of her genius—the magic of her poetry—the charm of her conversation. When her brother left me, and entered your temple, in order to be near him she removed also to Pompeii. She has suffered her talents to be known. She summons crowds to her feasts; her voice enchants them; her poetry subdues. She delights in being thought the successor of Erinna.'
'Or of Sappho?'
'But Sappho without love! I encouraged her in this boldness of career—in this indulgence of vanity and of pleasure. I loved to steep her amidst the dissipations and luxury of this abandoned city. Mark me, Calenus! I desired to enervate her mind!—it has been too pure to receive yet the breath which I wish not to pass, but burningly to eat into, the mirror. I wished her to be surrounded by lovers, hollow, vain, and frivolous (lovers that her nature must despise), in order to feel the want of love. Then, in those soft intervals of lassitude that succeed to excitement—I can weave my spells—excite her interest—attract her passions—possess myself of her heart. For it is not the young, nor the beautiful, nor the gay, that should fascinate Ione; her imagination must be won, and the life of Arbaces has been one scene of triumph over the imaginations of his kind.'
'And hast thou no fear, then, of thy rivals? The gallants of Italy are skilled in the art to please.'
'None! Her Greek soul despises the barbarian Romans, and would scorn itself if it admitted a thought of love for one of that upstart race.'
'But thou art an Egyptian, not a Greek!'
'Egypt,' replied Arbaces, 'is the mother of Athens. Her tutelary Minerva is our deity; and her founder, Cecrops, was the fugitive of Egyptian Sais. This have I already taught to her; and in my blood she venerates the eldest dynasties of earth. But yet I will own that of late some uneasy suspicions have crossed my mind. She is more silent than she used to be; she loves melancholy and subduing music; she sighs without an outward cause. This may be the beginning of love—it may be the want of love. In either case it is time for me to begin my operations on her fancies and her heart: in the one case, to divert the source of love to me; in the other, in me to awaken it. It is for this that I have sought you.'
'And how can I assist you?'
'I am about to invite her to a feast in my house: I wish to dazzle—to bewilder—to inflame her senses. Our arts—the arts by which Egypt trained her young novitiates—must be employed; and, under veil of the mysteries of religion, I will open to her the secrets of love.'
'Ah! now I understand:—one of those voluptuous banquets that, despite our dull vows of mortified coldness, we, the priests of Isis, have shared at thy house.'
'No, no! Thinkest thou her chaste eyes are ripe for such scenes? No; but first we must ensnare the brother—an easier task. Listen to me, while I give you my instructions.'
Last modified 4 January 2007