“Full well do I know it,” said Gallio. “Several of these exiles came to Cenchreæ, among others a Jew and a Jewess from the Pontus, who still dwell there, following some humble trade. I believe that they weave the coarse stuffs of Cilicia. I have not learnt anything noteworthy in regard to the partisans of Chrestus. As to Chrestus himself, I am ignorant of what has become of him, and whether he is still of this world.”
“I am as ignorant on this score as you are, Gallio,” resumed Lucius Cassius, “and no one will ever know it. These vile wretches do not so much as attain celebrity in the annals of crime. Moreover, there are so many slaves of the name of Chrestus that it would be no easy matter to distinguish a particular one amid the throng.
“It is but a trifling matter that the Jews should cause tumult within the low purlieus where their number and their lowliness protect them from supervision. They swarm through the city, they ingratiate themselves into families, and are everywhere a source of trouble. They shout in the Forum on behalf of the agitators who pay them, and these despicable foreigners incite the citizens to a hatred of one another. Too long have we endured their presence in popular assemblages, and for a long time now have public speakers avoided running counter to the opinion of these wretches, for fear of their insults. Obstinate in the observance of their barbarian law, they wish to subject others to it, and they find adepts among the Asiatics, and even among the Greeks. And, what is hardly to be credited, they impose their customs on the Latins themselves. There are, in the City, whole quarters where all the shops are closed on their Sabbath day. Oh the shame of Rome! And, while corrupting the lowly folk among whom they dwell, their kings, admitted into Cæsar’s palace, insolently practise their superstitions, and set to all citizens a detestable and noted example. Thus do the Jews inoculate Italy on all sides with an oriental venom.”
Annæus Mela, who had travelled over the whole of the Roman world, sought to make his friends realise the extent of the evil they deplored.
“The Jews corrupt the whole world,” he said. “There is not a Greek city, there are hardly any barbarian towns where work does not cease on the seventh day, where lamps are not lit, where their keeping of fast-days is not followed, and where the abstaining from the flesh of certain animals is not observed in imitation of them.
“I have met in Alexandria an aged Jew not lacking in intelligence, who was even versed in Greek literature. He rejoiced at the progress of his religion in the Empire. ‘In proportion to the knowledge foreigners acquire of our laws,’ he told me, ‘do they find them pleasant, and they conform readily to them, both Romans and Greeks, those who dwell on the mainland and the people of the isles, Eastern and Western nations, Europe and Asia.’ The ancient one spoke perhaps with some degree of exaggeration. Still one sees a number of Greeks yielding to the beliefs of the Jews.”
Apollodorus sharply denied such to be the case.
“The Greeks who judaise,” he said, “are not to be met with except amid the dregs of the populace, and among the barbarians wandering about Greece, as brigands and tramps. The followers of the Stammerer may, however, have persuaded some few ignorant Greeks, by inducing them to believe that the ideas of Plato are to be found in the Hebrew scriptures. Such is the lie which they strive to spread.”
“It is a fact,” replied Gallio, “that the Jews recognise an only, invisible, almighty god, who has created the earth. But they are far from worshipping him with wisdom. They publicly proclaim that this god is the enemy of all that is not Jewish, and that he will not tolerate in his temple either the effigies of the other gods, or the statue of Cæsar, or his own images. They regard as impious those who fashion out of perishable matter a god the image of man. Various reasons, some of them good and in harmony with the ideas which we conceive in regard to the divine providence, are adduced why this god should not be given expression to in marble or in bronze. But what can be thought, dear Apollodorus, of a god sufficiently inimical to the Republic that he will not admit in his sanctuary the statues of the Prince? How conceive a god who takes offence at the honours rendered to other gods? And what opinion can one have of a nation which credits its gods with like sentiments! The Jews look upon the gods of the Latins, Greeks and Barbarians as hostile gods, and they carry superstition to the point of believing that they possess a full and complete knowledge of God, one to which nothing can be added, and from which nothing can be subtracted.
“As you are aware, my dear friends, it is not sufficient to tolerate every religion; we should honour them all, believe that all are sacred, that they are all coequal in the sincerity of those professing them, and that similar to arrows shot from various points towards the same goal, they all meet in the bosom of God. Alone the religion which only tolerates itself, cannot be endured. Were it to be permitted to spread, it would absorb all others. Nay, so unsociable a religion is not a religion, but rather an abligion, and no longer a bond that unites pious men, but one severing that sacred bond. It is the most impious of things. Can, indeed, a greater insult be offered to the deity than to worship it under a particular form, while at one and the same time dooming it to execration under all the other forms it assumes in the eyes of men?
“What! Because I sacrifice to Jupiter crowned with a bushel, I am to forbid a foreigner from sacrificing to a Jupiter whose head of hair, similar to the flower of the hyacinth, drops uncrowned over his shoulders; and that, impious man that I should be, I should still consider myself a worshipper of Jupiter! No, by all means no! The religious man bound to the immortal gods is equally bound to all men by the religion which embraces both the earth and the heavens. Odious is the error of the Jews who believe they are pious in that they worship their god alone!”
“They suffer themselves to be circumcised in his honour,” spoke Annæus Mela. “In order that this mutilation should not be noticed, it is necessary, when frequenting the public baths, for them to conceal that which should neither be made a display of, nor covered as a thing of shame. For it is alike ridiculous for a man to pride himself on, or to be ashamed of, what he shares in common with all men. We have good cause to dread, my friends, the progress of Judaic customs in the Empire. There is, however, no cause to fear that Romans and Greeks will adopt circumcision. It passes belief that this custom is likely to make its way among the Barbarians who, however, would feel the disgrace of it to a lesser degree, since they are, for the greater part, absurd enough to reckon as disgraceful for a man to appear before his fellow men in a state of nudity.”
“While I think of it!” exclaimed Lollius. “When our gentle Canidia, the flower of the matrons of the Esquiline, sends her beautiful slaves to the hot baths, she compels them to wear drawers, as she grudges everybody even a view of what is most dear to her about their bodies. By Pollux, she will be the cause of their being taken for Jews, an insulting supposition, even for a slave.”
Lucius Cassius resumed, revealing the irritation which consumed him:
“I cannot say whether the Jewish folly will overtake the whole world. But it is past endurance that this madness should spread among the ignorant, that it should be tolerated in the Empire, that this fœtid race, which has descended to every form of turpitude, absurd and sordid in its manners and customs, impious and villainous in its laws, and execrated by the immortal gods, should be suffered to exist. The obscene Syrian is corrupting the City of Rome. We have cast aside with contempt our ancient usages, and the salutary methods of discipline of our ancestors. We no longer serve these masters of the earth, who conquered it for us. Which of us still believes in the haruspices? Who is there with any respect for the augurs? Who shows reverence to Mars and the divine Twins? Oh the sad neglect of our religious duties! Italy has repudiated her indigenous gods, and her tutelary genii. She is henceforth on all sides at the mercy of foreign superstitions, and is handed over defenceless to the impure horde of oriental priests. Alas, did Rome conquer the world only to be conquered by the Jews? Warnings have assuredly not been lacking. The overflowing of the Tiber and the grain famine are certainly not doubtful manifestations of the divine ire. No day passes without its sinister presage. The earth quakes, the sun is veiled, while lightning flashes in a clear sky. Wonders follow upon wonders. Birds of ill omen have been seen to perch on the summit of the Capitol. An ox has been heard to speak on the Etruscan shore. Women have brought forth monsters; a wailing voice has sounded amid the recreations of the theatre. The statue of Victory has dropped the reins of her chariot.”
“The hosts of the celestial palaces,” remarked Lollius, “have strange ways of making themselves heard. If they desire a little more incense, or sigh for a few more fat offerings, let them say so plainly, instead of expressing their wishes by means of thunder, clouds, crows, bronze statues, and two-headed children. Moreover, you must admit, Lucius, theirs is a far too one-sided part when they presage the evils threatening us, since, in the natural course of things, not a day goes by but what brings some individual or public misfortune.”
Gallio exhibited distress at the sorrows of Cassius.
“Claudius,” he remarked, “Claudius, although he is always dozing, has deeply felt this great peril. He has complained to the Senate of the contempt into which ancient usages have been suffered to fall. Alarmed at the progress of foreign superstitions, the Senate has, on his recommendation, re-established haruspices. But it is not sufficient that the observance of the ceremonial rites of worship should be restored; rather is it necessary once more to instil into men’s hearts their primitive purity. The souls of virtuous men constitute the proper shrine of the gods in this world. Give a home within your hearts to past virtues once more, simplicity, good faith, love of the public welfare, and the gods will immediately re-enter them. You shall then yourselves be temples and altars.”
He spoke, and, taking leave of his friends, entered his litter, which, for some little time past, had been awaiting him near a clump of myrtle-bushes to convey him to the tribunal.
His friends had risen from their seats, and leaving the grounds, followed leisurely behind him under a double portico, so disposed as to afford shadow at all hours of the day, and leading from the walls of the villa to the basilica where the proconsul dispensed justice.
By the way, Lucius Cassius expressed to Mela his regret at the oblivion into which the ancient methods of discipline had fallen.
Marcus Lollius, placing a hand on the shoulder of Apollodorus, said:
“It seems to me that neither our gentle Gallio nor Mela, nor even Cassius, have stated their reasons for their deep hatred of the Jews. I think I know, and I am going to tell you, most dear Apollodorus. The Romans who offer up to the gods a white sow ornamented with white bands, execrate the Jews who refuse to partake of pork. It is not in vain that the fates sent to the pious Æneas a white female boar as a presage. Had the gods not studded with oaks the wild realms of Evander and Turnus, Rome would not be to-day the mistress of the world. The acorns of Latium fattened the swine whose flesh has alone appeased the insatiable hunger of the magnanimous descendants of Remus. Our Italians, whose bodies are built on boars and pigs, feel offended at the proud abstinence of the Jews, who persist in casting aside as unclean victuals the fat sounders, beloved of old Cato, which furnish food to the masters of the Universe.”
Thus discoursing pleasantly, and enjoying the kindly shade, the four friends reached the furthermost end of the portico, when of a sudden the Forum appeared before them in a glitter of light.
At that early hour, it was all astir with the coming and going of noisy crowds. In the centre of the square stood a bronze Minerva on a pedestal on which were sculptured the Muses, and to the right and to the left stood a Mercury and a bronze Apollo, the work of Hermogenes of Cythera. A Neptune with a green beard arose from the centre of a basin. At the feet of the god, a dolphin vomited forth water.
The Forum was surrounded in all directions by monuments, the high columns and the arches of which revealed the Roman style of architecture. Facing the portico by way of which Mela and his friends had come, the Propylæ, surmounted by two gilded chariots, formed the boundary of the public square, and led, by way of marble steps, to the broad and straight road of the harbour of Lechæum. On either side of these heroic gates rose in kingly fashion the painted pediments of the sanctuaries, the Pantheon, and the temple of Artemis of Ephesus. The temple of Octavia, the sister of Augustus, dominated the Forum, and looked upon the sea.
Between it and the basilica ran an insignificant little street. The building rose over two stories of arcades supported by pillars flanked with Doric half-columns forming a square. The Roman style, which stamped its character upon all the other buildings of the city, was patent. There remained of the pristine Corinth nothing but the calcined ruins of an old temple.
The lower arcades of the basilica were open and served as shops to sellers of fruit, vegetables, oil, wine and fried foods, to bird-fanciers, jewellers, booksellers, and barbers. Money-changers sat at little tables laden with gold and silver coins. From the gloomy hollow of these stalls emerged shouts, laughter, hailings, the noise of disputes, and pungent odours. On the marble steps, wherever their slabs were tinted blue by the shade, loafers shook dice or tossed knuckle-bones, suitors paced to and fro with anxious mien, sailors gravely looked for the pleasures upon which they should squander their wages, while quidnuncs read news from Rome written for them by frivolous Greeks. Blended with this crowd of Corinthians and foreigners, numerous blind beggars persistently obtruded themselves, as well as callow and rouged youths, matchsellers and crippled sailors from whose necks depended a picture of the wreck of their ships. Doves flew in flocks from the roof of the basilica down to the large open spaces on which the sun shone, and picked up grain between the cracks of the heated flagstones.
A girl of twelve, dark and velvety as a pansy of Xanthus, placed on the ground her little brother, as yet unable to walk, put beside him a chipped bowl filled with porridge and a wooden spoon, saying to him:
“Eat, Comatas, eat and keep quiet, or that red horse will have you.”
Then, holding an obolus in her hand, she ran towards the fish-dealer, whose wrinkled face and naked breast, the colour of saffron, appeared amid baskets lined with seaweed.
While she was thus engaged, a dove hovering about the little Comatas got its talons entangled in the child’s locks. The boy began to cry, and to call his sister to his help, screaming in a voice choked with sobs:
“Joessa! Joessa!”
But Joessa heard him not. She was rummaging in the old man’s baskets, amid the fish and the shell-fish, for something that would improve the taste of her stale bread. Naturally she did not pick out a peacock-fish or a smaris, whose flesh is most delicate, but which cost money. She brought away in the hollow of her gown, which she had tucked up, three handfuls of sea-urchins and sticklebacks.
Meanwhile little Comatas, his mouth wide open, and drinking his own tears, was still bawling:
“Joessa! Joessa!”
Unlike Jove’s eagle, the bird of Venus did not carry off little Comatas into the glorious skies. It left him on the earth, taking with it in its flight, between its pink talons, three golden hairs from his matted locks.
The child, with cheeks glistening with tears and begrimed with dust, clenching his wooden spoon in his tiny fists, was sobbing beside his overturned bowl.
Annæus Mela, followed by his three friends, had reached the top of the basilica’s steps. Alike heedless of the noise and stir of the idle multitude, he was imparting information to Cassius in regard to the future renovation of the universe.
“On a day determined by the gods,” he said, “the things existing to-day, whose order and disposition claim our attention, will be destroyed. Stars will clash with stars, all matters composing the earth, the air, and the waters will be consumed in one conflagration. Human souls, imperceptible débris amid the universal destruction, will be resolved anew into their primitive elements. An entirely new world…”
As he uttered the words, Annæus Mela stumbled against a sleeper stretched out in the shade. It was an old man who had artistically gathered about his dust-covered body the ragged remnants of his cloak. His wallet, his sandals, and his stick lay beside him.
The proconsul’s brother, ever courteous and kindly, even to men of the lowliest class, was about to apologise, but the recumbent individual did not allow him time to do so.
“Try and see where you put your feet, you brute,” he exclaimed, “and give alms to the philosopher Posocharis.”
“I perceive a wallet and a stick,” smilingly replied the Roman, “but so far I do not see any philosopher.”
Just as he was about to toss a piece of silver to Posocharis, Apollodorus stayed his hand, saying:
“Do not give him anything, Annæus. It is not a philosopher; nay, not even a man.”
“But I am one,” replied Mela, “if I give him money, and he is a man if he takes this coin. For, alone among all animals, man does both these things. And can you not see that for the sake of a small coin I satisfy myself that I am a better man than he? Your master teaches that he who gives is better than he who receives.”
Posocharis took the coin. Then he hurled coarse invectives at Annæus Mela and his companions, stigmatising them as arrogant and as debauchees, and referring them to the jugglers and harlots who walked past them with undulating hips. Then, baring to the navel his hairy body, and drawing over his face his tattered cloak, he once more stretched himself out at full length on the pavement.
“Would it not interest you,” asked Lollius of his companions, “to hear those Jews expound their dispute in the prætorium?”
They replied that they entertained no such curiosity, preferring to stroll under the portico, while waiting for the proconsul, who would doubtless not be long in coming out.
“I am with you, my friends,” said Lollius. “We shall not miss anything very interesting.”
“Moreover,” he went on to say, “the Jews who have come from Cenchreæ to accompany the suitors are not all in the basilica. Here comes one who is recognisable by his beaked nose and his forked beard. He is in as fine a state of frenzy as Pythia herself.”
Lollius was pointing with both look and finger at a lean stranger, poorly clad, who was vociferating under the portico, in the midst of a railing mob.
“Men of Corinth, you place a vain trust in your wisdom, which is naught but madness. You follow blindly the precepts of your philosophers who teach you death, and not life. You do not observe the natural law, and in order to punish you, God has delivered you unto unnatural vices…”
A sailor, who had just joined the group of spectators, recognised the man, for, with a shrug of the shoulders, he muttered:
“Why, ’tis Stephanas, the Jew of Cenchreæ, who brings once more some extraordinary piece of news from his trip to the skies, into which he ascended, if we are to credit him.”
And Stephanas was teaching the people.
“The Christian is not bound by law and concupiscence. He is exempt from damnation through the mercy of God, who sent his only son to assume a sinful body, in order to destroy sin. But ye shall only be delivered if, breaking with the flesh, you live according to the spirit.
“The Jews observe the laws, and believe that they are saved by their works. But it is their faith which saves them, and not their works. Of what use is it to them to be circumcised in fact, if their heart is uncircumcised?
“Men of Corinth, glory in the faith, and ye shall be incorporated into the family of Abraham.”
The mob was beginning to laugh and jeer at these obscure utterances. Still the Jew continued prophesying in hollow tones. He was announcing a great manifestation of wrath and the all-destroying fire which was to consume the earth.
“And these things shall come to pass in my lifetime,” he cried, “and I shall witness them with mine own eyes. The hour has come for us to awaken from our sleep. The night has passed, and the day is dawning. The Saints will rejoice in Heaven, and those who have not believed in Jesus crucified shall perish.”
Then, promising the resurrection of the body, he invoked Anastasis, amid the jeers of the hilarious crowd.
Just then, a leather-lunged man, Milo the baker, a member of the Corinthian Senate, who for some time past had been listening to the Jew with impatience, came up to him, took him by the arm, and shaking him roughly said:
“Cease, you wretch, spouting idle words. All this is children’s fables and nonsense fit to capture a woman’s mind. How canst thou, on the strength of thy dreams, indulge in such foolery, casting aside all that is beautiful, and taking pleasure in what is evil only, without even deriving any advantage from thy hatred? Renounce your strange phantasies, your perverse designs, your gloomy forebodings, lest a god abandon you to the crows, to punish you for your imprecations against this city and the Empire.”
The citizens applauded Milo’s speech.
“He speaks truly,” they shouted. “Those Syrians have but one design: they seek to weaken our fatherland. They are the enemies of Cæsar.”
A number of them abstracted from the fruiterers’ stalls gourds and locust-beans, others picked up oyster-shells, and flung them at the apostle, who was still vaticinating.
Thrown down the steps of the portico, he wended his way through the Forum, shouting, amid a storm of hooting, insults, and blows, pelted with dirt, bleeding, and half naked:
“My Master has said it, we are the sweepings of the world.”
And he exulted in his joy.
The children pursued him on the Cenchreæ road, yelling.
“Anastasis! Anastasis!”
Posocharis was not sleeping. Hardly had the friends of the proconsul gone away, when he raised himself upon his elbow. Seated on a step, a short distance from him, the swarthy Joessa was crunching between her teeth the shell of a sea-urchin. The cynic hailed her and showed her the glittering piece of silver he had just received. Then, having readjusted his rags and tatters, he rose, slipped his feet into his sandals, picked up his stick and wallet, and went down the steps. Joessa went up to him, relieved him of his wallet full of holes, which she gravely placed on her shoulder, as if to carry it as an offering to the august Cypris, and followed the old man.
Apollodorus saw them taking the Cenchreæ road with the object of reaching the cemetery of the slaves, and the place of execution conspicuous from afar by the swarms of crows which hovered over the crosses. The philosopher and the young girl knew there a clump of arbutus always deserted, and favourable to dalliance with Eros.
At the sight of this, Apollodorus, pulling Mela by the flap of his toga, remarked:
“Just look. No sooner has that cur received your alms than he decoys a child, in order to mate with her.”
“Which goes to prove,” answered Mela, “that I gave money to the kind of man who knows full well what to do with it.”
Meanwhile, the brat Comatas, squatting on the heated flagstone and sucking his thumbs, was laughing at the sight of a pebble glistening in the sun.
“Besides,” resumed Mela, “you must admit, Apollodorus, that the way in which Posocharis makes love is not a bit philosophical. The dog is assuredly wiser than our young debauchees of the Palatine, who love amid perfumes, tears, and laughter, with languor or with passion…”
As he spoke, a hoarse clamour arose in the prætorium, deafening to the ears of the Greek and the three Romans.
“By Pollux!” exclaimed Lollius, “the suitors whose case our friend Gallio is trying are shouting like dockers, and it seems to me that together with their growls a stench of sweat and onions reaches us.”
“Nothing is more true,” quoth Apollodorus. “But, were Posocharis a philosopher instead of the dog he is, far from sacrificing to the Venus of the cross-roads, he would flee from the whole breed of women, and attach himself solely to some youth, whose eternal comeliness he would contemplate merely as the expression of an inner beauty more noble and more precious.”
“Love,” resumed Mela, “is an abject passion. It disturbs the reason, destroys noble impulses, and diverts the most elevated ideas to the vilest cares. It has no place in a sensible mind. As the poet Euripides teaches us…”
Mela did not finish his sentence. Preceded by lictors, who pushed the crowd aside, the proconsul came out of the basilica, and went up to his friends.
“I have not been away from you long,” he said. “The case which I was summoned to try was as meagre as could be, and ridiculous in the extreme. On entering the prætorium, I found it invaded by a motley crowd of the Jews who, in their sordid shops along the wharves of the harbour of Cenchreæ, sell carpets, stuffs, and petty articles of silver and gold jewellery to the sailors. The atmosphere was filled with their shrill yelping, and with a pungent odour of goat. It was with difficulty that I could grasp the meaning of their words, and it cost me an effort to understand that one of those Jews, Sosthenes by name, who styled himself the chief of the synagogue, was charging with impiety another Jew, the latter, repulsively ugly, bandy-legged, and blear-eyed, and named Paul or Saul, a native of Tarsus, who has for some time past been exercising in Corinth his trade of weaver, and has gone into partnership with certain Jews expelled from Rome, for the weaving of tent-cloths and Cilician garments in goat-hair. They all spoke at once, and in very bad Greek. I made out, however, that this Sosthenes imputed as a crime to this Paul that he had entered the house wherein the Jews of Corinth are in the habit of meeting every Saturday, and had spoken with the object of seducing his co-religionists, and of persuading them to worship their god in a fashion contrary to their law. I had heard enough. So having, not without difficulty, silenced them, I informed them that had they come to me to complain of some matter of wrong or of some deed of violence wherefrom they might have suffered injury, I should have listened to them with patience, and with all the necessary attention; but, since their case turned simply upon a question of words, and a disagreement in regard to their law, it concerned me not, and that I could not be judge of such matters. I thereupon dismissed them with these words: ‘Settle your quarrels among yourselves, as best you see fit.’”
“What did they say to that?” asked Cassius. “Did they submit with good grace to so wise a decision?”
“It is not in the nature of brutes,” replied the proconsul, “to relish wisdom. Those fellows greeted my decision with harsh murmurings of which, as you may well imagine, I took no notice. I left them shouting and struggling at the foot of the tribunal. From what I could see, most of the blows fell to the plaintiff. He will be left for dead, if my lictors do not interfere. These Jews from the harbour are great ignoramuses, and like most ignorant people, not enjoying the faculty of supporting with arguments the truth of what they believe, they know no other argument than kicks and fisticuffs.
“The friends of that little deformed and blear-eyed Jew named Paul seem to be particularly clever at that kind of controversy. Ye gods! How they got the better of the chief of the synagogue, raining blows on him, and trampling him under their feet! But I do not doubt that had the friends of Sosthenes been the stronger of the two parties, they would have treated Paul as the friends of Paul treated Sosthenes.”
Mela congratulated the proconsul.
“You were right, brother mine, in sending those wretched litigants about their business.”
“Could I do otherwise?” replied Gallio. “How could I have decided between that Sosthenes and that Paul who are the one as stupid and as rabid as the other?.. If I treat them with contempt, do not, my friends, think that is because they are poor and humble, because Sosthenes reeks of salted fish, or for the reason that Paul’s fingers have become worn in weaving carpets and tent-cloth. No, Philemon and Baucis were poor, yet worthy of the highest honours. The gods did not disdain being entertained at their frugal board. Wisdom raises a slave above his master. Nay, a virtuous slave is superior to the gods. If he is their equal in wisdom, he surpasses them in the beauty of the accomplishment. Those Jews are to be despised simply because they are boorish, and that no image of the divinity is reflected in them.”
A smile overspread the countenance of Marcus Lollius at these word.
“Truly, the gods,” he said, “would hardly frequent the Syrians who infest the harbours, amid the sellers of fruit and the strumpets.”
“The Barbarians themselves,” resumed the proconsul, “possess some knowledge of the gods. Not to mention the Egyptians, who, in the olden days, were men filled with piety, there is not in wealthy Asia a nation which has not worshipped Diana, Vulcan, Juno, or the mother of the Æneædes. They give these divinities strange names, confused forms, and sometimes offer up to them human sacrifices, but they recognise their power. Alone are the Jews ignorant of the providence of the gods. I know not whether that Paul, whom the Syrians also call Saul, is as superstitious as the others, and as obstinate in his errors. I know not what obscure idea he conceives of the immortal gods, and to tell the truth, I am not concerned to know it. What is there to be learned of those who know nothing! It amounts, to put it plainly, to educating oneself in ignorance. I gathered from some of his confused expressions in my presence and in reply to his accuser, that he joins issue with the priests of his nation, that he repudiates the religion of the Jews, and that he worships Orpheus under an assumed name which has escaped me. What makes me suppose this, is that he speaks with respect of a god, or rather of a hero, who is supposed to have descended into Hades, and to have reascended into the heavens, after having wandered among the pallid shades of the dead. He may perhaps have set himself to worship some subterranean Mercury. I should, however, feel more inclined to believe that he worships Adonis, for I think I heard him say that, following in the steps of the women of Byblos, he wept over the sufferings and the death of a god.