The Temptation of St. Antony; Or, A Revelation of the Soul

She takes Saint Antony by the two cheeks. He repels her with outstretched arms.

"It was one night when King Solomon had lost his head. At length, we had concluded a bargain. He arose, and, going out with the stride of a wolf …"

She dances a pirouette.

"Ah! ah! handsome hermit! you shall not know it! you shall not know it!"

She shakes her parasol, and all the little bells begin to ring.

"I have many other things besides – there, now! I have treasures shut up in galleries, where they are lost as in a wood. I have summer palaces of lattice-reeds, and winter palaces of black marble. In the midst of great lakes, like seas, I have islands round as pieces of silver all covered with mother-of-pearl, whose shores make music with the beating of the liquid waves that roll over the sand. The slaves of my kitchen catch birds in my aviaries, and angle for fish in my ponds. I have engravers continually sitting to stamp my likeness on hard stones, panting workers in bronze who cast my statues, and perfumers who mix the juice of plants with vinegar and beat up pastes. I have dressmakers who cut out stuffs for me, goldsmiths who make jewels for me, women whose duty it is to select head-dresses for me, and attentive house-painters pouring over my panellings boiling resin, which they cool with fans. I have attendants for my harem, eunuchs enough to make an army. And then I have armies, subjects! I have in my vestibule a guard of dwarfs, carrying on their backs ivory trumpets."

Antony sighs.

"I have teams of gazelles, quadrigæ of elephants, hundreds of camels, and mares with such long manes that their feet get entangled with them when they are galloping, and flocks with such huge horns that the woods are torn down in front of them when they are pasturing. I have giraffes who walk in my gardens, and who raise their heads over the edge of my roof when I am taking the air after dinner. Seated in a shell, and drawn by dolphins, I go up and down the grottoes, listening to the water flowing from the stalactites. I journey to the diamond country, where my friends the magicians allow me to choose the most beautiful; then I ascend to earth once more, and return home."

She gives a piercing whistle, and a large bird, descending from the sky, alights on the top of her head-dress, from which he scatters the blue powder. His plumage, of orange colour, seems composed of metallic scales. His dainty head, adorned with a silver tuft, exhibits a human visage. He has four wings, a vulture's claws, and an immense peacock's tail, which he displays in a ring behind him. He seizes in his beak the Queen's parasol, staggers a little before he finds his equilibrium, then erects all his feathers, and remains motionless.

"Thanks, fair Simorg-anka! You who have brought me to the place where the lover is concealed! Thanks! thanks! messenger of my heart! He flies like desire. He travels all over the world. In the evening he returns; he lies down at the foot of my couch; he tells me what he has seen, the seas he has flown over, with their fishes and their ships, the great empty deserts which he has looked down upon from his airy height in the skies, all the harvests bending in the fields, and the plants that shoot up on the walls of abandoned cities."

She twists her arms with a languishing air.

"Oh! if you were willing! if you were only willing! … I have a pavilion on a promontory, in the midst of an isthmus between two oceans. It is wainscotted with plates of glass, floored with tortoise-shells, and is open to the four winds of Heaven. From above, I watch the return of my fleets and the people who ascend the hill with loads on their shoulders. We should sleep on down softer than clouds; we should drink cool draughts out of the rinds of fruit, and we gaze at the sun through a canopy of emeralds. Come!"

Antony recoils. She draws close to him, and, in a tone of irritation:

"How so? Rich, coquettish, and in love? – is not that enough for you, eh? But must she be lascivious, gross, with a hoarse voice, a head of hair like fire, and rebounding flesh? Do you prefer a body cold as a serpent's skin, or, perchance, great black eyes more sombre than mysterious caverns? Look at these eyes of mine, then!"

Antony gazes at them, in spite of himself.

"All the women you ever have met, from the daughter of the cross-roads singing beneath her lantern to the fair patrician scattering leaves from the top of her litter, all the forms you have caught a glimpse of, all the imaginings of your desire, ask for them! I am not a woman – I am a world. My garments have but to fall, and you shall discover upon my person a succession of mysteries."

Antony's teeth chattered.

"If you placed your finger on my shoulder, it would be like a stream of fire in your veins. The possession of the least part of my body will fill you with a joy more vehement than the conquest of an empire. Bring your lips near! My kisses have the taste of fruit which would melt in your heart. Ah! how you will lose yourself in my tresses, caress my breasts, marvel at my limbs, and be scorched by my eyes, between my arms, in a whirlwind – "

Antony makes the sign of the Cross.

"So, then, you disdain me! Farewell!"

She turns away weeping; then she returns.

"Are you quite sure? So lovely a woman?"

She laughs, and the ape who holds the end of her robe lifts it up.

"You will repent, my fine hermit! you will groan; you will be sick of life! but I will mock at you! la! la! la! oh! oh! oh!"

She goes off with her hands on her waist, skipping on one foot.

The slaves file off before Saint Antony's face, together with the horses, the dromedaries, the elephant, the attendants, the mules, once more covered with their loads, the negro boys, the ape, and the green-clad couriers holding their broken lilies in their hands – and the Queen of Sheba departs, with a spasmodic utterance which might be either a sob or a chuckle.

CHAPTER III.
The Disciple, Hilarion

WHEN she has disappeared, Antony perceives a child on the threshold of his cell.

"It is one of the Queen's servants," he thinks.

This child is small, like a dwarf, and yet thickset, like one of the Cabiri, distorted, and with a miserable aspect. White hair covers his prodigiously large head, and he shivers under a sorry tunic, while he grasps in his hand a roll of papyrus. The light of the moon, across which a cloud is passing, falls upon him.

Antony observes him from a distance, and is afraid of him.

"Who are you?"

The child replies:

"Your former disciple, Hilarion."

Antony– "You lie! Hilarion has been living for many years in Palestine."

Hilarion– "I have returned from it! It is I, in good sooth!"

Antony, draws closer and inspects him – "Why, his figure was bright as the dawn, open, joyous. This one is quite sombre, and has an aged look."

Hilarion– "I am worn out with constant toiling."

Antony– "The voice, too, is different. It has a tone that chills you."

Hilarion– "That is because I nourish myself on bitter fare."

Antony– "And those white locks?"

Hilarion– "I have had so many griefs."

Antony, aside – "Can it be possible? …"

Hilarion– "I was not so far away as you imagined. The hermit, Paul, paid you a visit this year during the month of Schebar. It is just twenty days since the nomads brought you bread. You told a sailor the day before yesterday to send you three bodkins."

Antony– "He knows everything!"

Hilarion– "Learn, too, that I have never left you. But you spend long intervals without perceiving me."

Antony– "How is that? No doubt my head is troubled! To-night especially …"

Hilarion– "All the deadly sins have arrived. But their miserable snares are of no avail against a saint like you!"

Antony– "Oh! no! no! Every minute I give way! Would that I were one of those whose souls are always intrepid and their minds firm – like the great Athanasius, for example!"

Hilarion– "He was unlawfully ordained by seven bishops!"

Antony– "What does it matter? If his virtue …"

Hilarion– "Come, now! A haughty, cruel man, always mixed up in intrigues, and finally exiled for being a monopolist."

Antony– "Calumny!"

Hilarion– "You will not deny that he tried to corrupt Eustatius, the treasurer of the bounties?"

Antony– "So it is stated, and I admit it."

Hilarion– "He burned, for revenge, the house of Arsenius."

Antony– "Alas!"

Hilarion– "At the Council of Nicæa, he said, speaking of Jesus, 'The man of the Lord.'"

Antony– "Ah! that is a blasphemy!"

Hilarion– "So limited is he, too, that he acknowledges he knows nothing as to the nature of the Word."

Antony, smiling with pleasure – "In fact, he has not a very lofty intellect."

Hilarion– "If they had put you in his place, it would have been a great satisfaction for your brethren, as well as yourself. This life, apart from others, is a bad thing."

Antony– "On the contrary! Man, being a spirit, should withdraw himself from perishable things. All action degrades him. I would like not to cling to the earth – even with the soles of my feet."

Hilarion– "Hypocrite! who plunges himself into solitude to free himself the better from the outbreaks of his lusts! You deprive yourself of meat, of wine, of stoves, of slaves, and of honours; but how you let your imagination offer you banquets, perfumes, naked women, and applauding crowds! Your chastity is but a more subtle kind of corruption, and your contempt for the world is but the impotence of your hatred against it! This is the reason that persons like you are so lugubrious, or perhaps it is because they lack faith. The possession of the truth gives joy. Was Jesus sad? He used to go about surrounded by friends; He rested under the shade of the olive, entered the house of the publican, multiplied the cups, pardoned the fallen woman, healing all sorrows. As for you, you have no pity, save for your own wretchedness. You are so much swayed by a kind of remorse, and by a ferocious insanity, that you would repel the caress of a dog or the smile of a child."

Antony, bursts out sobbing – "Enough! Enough! You move my heart too much."

Hilarion– "Shake off the vermin from your rags! Get rid of your filth! Your God is not a Moloch who requires flesh as a sacrifice!"

Antony– "Still, suffering is blessed. The cherubim bend down to receive the blood of confessors."

Hilarion– "Then admire the Montanists! They surpass all the rest."

Antony– "But it is the truth of the doctrine that makes the martyr."

Hilarion– "How can he prove its excellence, seeing that he testifies equally on behalf of error?"

Antony– "Be silent, viper!"

Hilarion– "It is not perhaps so difficult. The exhortations of friends, the pleasure of outraging popular feeling, the oath they take, a certain giddy excitement – a thousand things, in fact, go to help them."

Antony draws away from Hilarion. Hilarion follows him – "Besides, this style of dying introduces great disorders. Dionysius, Cyprian, and Gregory avoided it. Peter of Alexandria has disapproved of it; and the Council of Elvira …"

Antony, stops his ears – "I will listen to no more!"

Hilarion, raising his voice – "Here you are again falling into your habitual sin – laziness. Ignorance is the froth of pride. You say, 'My conviction is formed; why discuss the matter?' and you despise the doctors, the philosophers, tradition, and even the text of the law, of which you know nothing. Do you think you hold wisdom in your hand?"

Antony– "I am always hearing him! His noisy words fill my head."

Hilarion– "The endeavours to comprehend God are better than your mortifications for the purpose of moving him. We have no merit save our thirst for truth. Religion alone does not explain everything; and the solution of the problems which you have ignored might render it more unassailable and more sublime. Therefore, it is essential for each man's salvation that he should hold intercourse with his brethren – otherwise the Church, the assembly of the faithful, would be only a word – and that he should listen to every argument, and not disdain anything, or anyone. Balaam the soothsayer, Æschylus the poet, and the sybil of Cumæ, announced the Saviour. Dionysius the Alexandrian received from Heaven a command to read every book. Saint Clement enjoins us to study Greek literature. Hermas was converted by the illusion of a woman that he loved!"

Antony– "What an air of authority! It appears to me that you are growing taller …"

In fact, Hilarion's height has progressively increased; and, in order not to see him, Antony closes his eyes.

Hilarion– "Make your mind easy, good hermit. Let us sit down here, on this big stone, as of yore, when, at the break of day, I used to salute you, addressing you as 'Bright morning star'; and you at once began to give me instruction. It is not finished yet. The moon affords us sufficient light. I am all attention."

He has drawn forth a calamus from his girdle, and, cross-legged on the ground, with his roll of papyrus in his hand, he raises his head towards Antony, who, seated beside him, keeps his forehead bent.

"Is not the word of God confirmed for us by the miracles? And yet the sorcerers of Pharaoh worked miracles. Other impostors could do the same; so here we may be deceived. What, then, is a miracle? An occurrence which seems to us outside the limits of Nature. But do we know all Nature's powers? And, from the mere fact that a thing ordinarily does not astonish us, does it follow that we comprehend it?"

Antony– "It matters little; we must believe in the Scripture."

Hilarion– "Saint Paul, Origen, and some others did not interpret it literally; but, if we explain it allegorically, it becomes the heritage of a limited number of people, and the evidence of its truth vanishes. What are we to do, then?"

Antony– "Leave it to the Church."

Hilarion– "Then the Scripture is useless?"

Antony– "Not at all. Although the Old Testament, I admit, has – well, obscurities … But the New shines forth with a pure light."

Hilarion– "And yet the Angel of the Annunciation, in Matthew, appears to Joseph, whilst in Luke it is to Mary. The anointing of Jesus by a woman comes to pass, according to the First Gospel, at the beginning of his public life, but according to the three others, a few days before his death. The drink which they offer him on the Cross is, in Matthew, vinegar and gall, in Mark, wine and myrrh. If we follow Luke and Matthew, the Apostles ought to take neither money nor bag – in fact, not even sandals or a staff; while in Mark, on the contrary, Jesus forbids them to carry with them anything except sandals and a staff. Here is where I get lost …"

Antony, in amazement – "In fact … in fact …"

Hilarion– "At the contact of the woman with the issue of blood, Jesus turned round, and said, 'Who has touched me?' So, then, He did not know who touched Him? That is opposed to the omniscience of Jesus. If the tomb was watched by guards, the women had not to worry themselves about an assistant to lift up the stone from the tomb. Therefore, there were no guards there – or rather, the holy women were not there at all. At Emmaüs, He eats with His disciples, and makes them feel His wounds. It is a human body, a material object, which can be weighed, and which, nevertheless, passes through stone walls. Is this possible?"

Antony– "It would take a good deal of time to answer you."

Hilarion– "Why did He receive the Holy Ghost, although He was the Son? What need had He of baptism, if He were the Word? How could the Devil tempt Him – God?

"Have these thoughts never occurred to you?"

Antony– "Yes! often! Torpid or frantic, they dwell in my conscience. I crush them out; they spring up again, they stifle me; and sometimes I believe that I am accursed."

Hilarion– "Then you have nothing to do but to serve God?"

Antony– "I have always need to adore Him."

After a prolonged silence, Hilarion resumes:

"But apart from dogma, entire liberty of research is permitted us. Do you wish to become acquainted with the hierarchy of Angels, the virtue of Numbers, the explanation of germs and metamorphoses?"

Antony– "Yes! yes! My mind is struggling to escape from its prison. It seems to me that, by gathering my forces, I shall be able to effect this. Sometimes – even for an interval brief as a lightning-flash – I feel myself, as it were, suspended in mid-air; then I fall back again!"

Hilarion– "The secret which you are anxious to possess is guarded by sages. They live in a distant country, sitting under gigantic trees, robed in white, and calm as gods. A warm atmosphere nourishes them. All around leopards stride through the plains. The murmuring of fountains mingles with the neighing of unicorns. You shall hear them; and the face of the Unknown shall be unveiled!"

Antony, sighing – "The road is long and I am old!"

Hilarion– "Oh! oh! men of learning are not rare! There are some of them even very close to you here! Let us enter!"

CHAPTER IV.
The Fiery Trial

AND Antony sees in front of him an immense basilica. The light projects itself from the lower end with the magical effect of a many-coloured sun. It lights up the innumerable heads of the multitude which fills the nave and surges between the columns towards the side-aisles, where one can distinguish in the wooden compartments altars, beds, chainlets of little blue stones, and constellations painted on the walls.

In the midst of the crowd groups are stationed here and there; men standing on stools are discoursing with lifted fingers; others are praying with arms crossed, or lying down on the ground, or singing hymns, or drinking wine. Around a table the faithful are carrying on the love-feasts; martyrs are unswathing their limbs to show their wounds; old men, leaning on their staffs, are relating their travels.

Amongst them are people from the country of the Germans, from Thrace, Gaul, Scythia and the Indies – with snow on their beards, feathers in their hair, thorns in the fringes of their garments, sandals covered with dust, and skins burnt by the sun. All costumes are mingled – mantles of purple and robes of linen, embroidered dalmatics, woollen jackets, sailors' caps and bishops' mitres. Their eyes gleam strangely. They have the appearance of executioners or of eunuchs.

Hilarion advances among them. Antony, pressing against his shoulder, observes them. He notices a great many women. Several of them are dressed like men, with their hair cut short. He is afraid of them.

Hilarion– "These are the Christian women who have converted their husbands. Besides, the women are always for Jesus – even the idolaters – as witness Procula, the wife of Pilate, and Poppæa, the concubine of Nero. Don't tremble any more! Come on!"

There are fresh arrivals every moment.

They multiply; they separate, swift as shadows, all the time making a great uproar, or intermingling yells of rage, exclamations of love, canticles, and upbraidings.

Antony, in a low tone – "What do they want?"

Hilarion– "The Lord said, 'I may still have to speak to you about many things.' They possess those things."

And he pushes him towards a throne of gold, five paces off, where, surrounded by ninety-five disciples, all anointed with oil, pale and emaciated, sits the prophet Manes – beautiful as an archangel, motionless as a statue – wearing an Indian robe, with carbuncles in his plaited hair, a book of coloured pictures in his left hand, and a globe under his right. The pictures represent the creatures who are slumbering in chaos. Antony bends forward to see him. Then Manes makes his globe revolve, and, attuning his words to the music of a lyre, from which bursts forth crystalline sounds, he says:

"The celestial earth is at the upper extremity, the mortal earth at the lower. It is supported by two angels, the Splenditenens and the Omophorus, with six faces.

"At the summit of Heaven, the Impassible Divinity occupies the highest seat; underneath, face to face, are the Son of God and the Prince of Darkness.

"The darkness having made its way into His kingdom, God extracted from His essence a virtue which produced the first man; and He surrounded him with five elements. But the demons of darkness deprived him of one part, and that part is the soul.

"There is but one soul, spread through the universe, like the water of a stream divided into many channels. This it is that sighs in the wind, grinds in the marble which is sawn, howls in the voice of the sea; and it sheds milky tears when the leaves are torn off the fig-tree.

"The souls that leave this world emigrate towards the stars, which are animated beings."

Antony begins to laugh:

"Ah! ah! what an absurd hallucination!"

A man, beardless, and of austere aspect – "Why?"

Antony is about to reply. But Hilarion tells him in an undertone, that this man is the mighty Origen; and Manes resumes:

"At first, they stay in the moon, where they are purified. After that, they ascend to the sun."

Antony, slowly – "I know nothing to prevent us from believing it."

Manes– "The end of every creature is the liberation of the celestial ray shut up in matter. It makes its escape more easily through perfumes, spices, the aroma of old wine, the light substances that resemble thought. But the actions of daily life withhold it. The murderer will be born again in the body of a eunuch; he who slays an animal will become that animal. If you plant a vine-tree, you will be fastened in its branches. Food absorbs those who use it. Therefore, mortify yourselves! fast!"

Hilarion– "They are temperate, as you see!"

Manes– "There is a great deal of it in flesh-meats, less in herbs. Besides, the Pure, by the force of their merits, despoil vegetables of that luminous spark, and it flies towards its source. The animals, by generation, imprison it in the flesh. Therefore, avoid women!"

Hilarion– "Admire their countenance!"

Manes– "Or, rather, act so well that they may not be prolific. It is better for the soul to sink on the earth than to languish in carnal fetters."

Antony– "Ah! abomination!"

Hilarion– "What matters the hierarchy of iniquities? The Church has done well to make marriage a sacrament!"

Saturninus, in Syrian costume – "He propagates a dismal order of things! The Father, in order to punish the rebel angels, commanded them to create the world. Christ came in order that the God of the Jews, who was one of those angels – "

Antony– "An angel? He! the Creator?"

Gerdon– "Did He not desire to kill Moses and deceive the prophets? and did He not lead the people astray, spreading lying and idolatry?"

Marcion– "Certainly, the Creator is not the true God!"

Saint Clement of Alexandria– "Matter is eternal!"

Bardesanes, as one of the Babylonian Magi – "It was formed by the seven planetary spirits."

The Hernians– "The angels have made the souls!"

The Priscillianists– "The world was made by the Devil."

Antony, falls backward – "Horror!"

Hilarion, holding him up – "You drive yourself to despair too quickly! You don't rightly comprehend their doctrine. Here is one who has received his from Theodas, the friend of Saint Paul. Hearken to him!"

And, at a signal from Hilarion, Valentinus, in a tunic of silver cloth, with a hissing voice and a pointed skull, cries:

"The world is the work of a delirious God!"

Antony, hangs down his head – "The work of a delirious God!"

After a long silence:

"How is that?"

Valentinus– "The most perfect of the Æons, the Abysm, reposed on the bosom of Profundity together with Thought. From their union sprang Intelligence, who had for his consort Truth.

"Intelligence and Truth engendered the Word and Life, which in their turn engendered Man and the Church; and this makes eight Æons."

He reckons on his fingers:

"The Word and Truth produced ten other Æons, that is to say, five couples. Man and the Church produced twelve others, amongst whom were the Paraclete and Faith, Hope and Charity, Perfection and Wisdom, Sophia.

"The entire of those thirty Æons constitutes the Pleroma, or Universality of God. Thus, like the echoes of a voice that is dying away, like the exhalations of a perfume that is evaporating, like the fires of a sun that is setting, the Powers that have emanated from the Highest Powers are always growing feeble.

"But Sophia, desirous of knowing the Father, rushed out of the Pleroma; and the Word then made another pair, Christ and the Holy Ghost, who bound together all the Æons, and all together they formed Jesus, the flower of the Pleroma. Meanwhile, the effort of Sophia to escape had left in the void an image of her, an evil substance, Acharamoth. The Saviour took pity on her, and delivered her from her passions; and from the smile of Acharamoth on being set free Light was born; her tears made the waters, and her sadness engendered gloomy Matter. From Acharamoth sprang the Demiurge, the fabricator of the worlds, the heavens, and the Devil. He dwells much lower down than the Pleroma, without even beholding it, so that he imagines he is the true God, and repeats through the mouths of his prophets: 'Besides me there is no God.' Then he made man, and cast into his soul the immaterial seed, which was the Church, the reflection of the other Church placed in the Pleroma.

"Acharamoth, one day, having reached the highest region, shall unite with the Saviour; the fire hidden in the world shall annihilate all matter, shall then consume itself, and men, having become pure spirits, shall espouse the angels!"

Origen– "Then the Demon shall be conquered, and the reign of God shall begin!"

Antony represses an exclamation, and immediately Basilides, catching him by the elbow:

"The Supreme Being, with his infinite emanations, is called Abraxas, and the Saviour with all his virtues, Kaulakau, otherwise rank-upon-rank, rectitude-upon-rectitude. The power of Kaulakau is obtained by the aid of certain words inscribed on this calcedony to facilitate memory."

And he shows on his neck a little stone on which fantastic lines are engraved.

"Then you shall be transported into the invisible; and, unfettered by law, you shall despise everything, including virtue itself. As for us, the Pure, we must avoid sorrow, after the example of Kaulakau."

Antony– "What! and the Cross?"

The Elkhesaites, in hyacinthine robes, reply to him:

"The sadness, the vileness, the condemnation, and the oppression of my fathers are effaced, thanks to the new Gospel. We may deny the inferior Christ, the man-Jesus; but we must adore the other Christ generated in his person under the wing of the Dove. Honour marriage! The Holy Spirit is feminine!"

Hilarion has disappeared; and Antony, pressed forward by the crowd, finds himself facing the Carpocratians, stretched with women upon scarlet cushions:

"Before re-entering the centre of unity, you will have to pass through a series of conditions and actions. In order to free yourself from the Powers of Darkness, do their works for the present! The husband goes to his wife and says, 'Act with charity towards your brother,' and she will kiss you."

The Nicolaites, assembled around a smoking dish:

"This is meat offered to idols; let us take it! Apostacy is permitted when the heart is pure. Glut your flesh with what it asks for. Try to destroy it by means of debaucheries. Prounikos, the mother of Heaven, wallows in iniquity."

The Marcosians, with rings of gold and dripping with balsam:

"Come to us, in order to be united with the Spirit! Come to us, in order to drink immortality!"

And one of them points out to him, behind some tapestry, the body of a man with an ass's head. This represents Sabaoth, the father of the Devil. As a mark of hatred he spits upon it.

Another discloses a very low bed strewn with flowers, saying as he does so:

"The spiritual nuptials are about to be consummated."

A third holds forth a goblet of glass while he utters an invocation. Blood appears in it:

"Ah! there it is! there it is! the blood of Christ!"

Antony turns aside; but he is splashed by the water, which leaps out of a tub.

The Helvidians cast themselves into it head foremost, muttering:

"Man regenerated by baptism is incapable of sin!"

Then he passes close to a great fire, where the Adamites are warming themselves completely naked to imitate the purity of Paradise; and he jostles up against the Messalians wallowing on the stone floor half-asleep, stupid:

"Oh! run over us, if you like; we shall not budge! Work is a sin; all occupation is evil!"

Behind those, the abject Paternians, men, women, and children, pell-mell, on a heap of filth, lift up their hideous faces, besmeared with wine:

"The inferior parts of the body, having been made by the Devil, belong to him. Let us eat, drink, and enjoy!"

Ætius– "Crimes come from the need here below of the love of God!"

But all at once a man, clad in a Carthaginian mantle, jumps among them, with a bundle of thongs in his hand; and striking at random to right and left of him violently:

"Ah! imposters, brigands, simoniacs, heretics, and demons! the vermin of the schools! the dregs of Hell! This fellow here, Marcion, is a sailor from Sinope excommunicated for incest. Carpocras has been banished as a magician; Ætius has stolen his concubine; Nicolas prostituted his own wife; and Manes, who describes himself as the Buddha, and whose name is Cubricus, was flayed with the sharp end of a cane, so that his tanned skin swings at the gates of Ctesiphon."

Antony has recognised Tertullian, and rushes forward to meet him.

"Help, master! help!"

Tertullian, continuing – "Break the images! Veil the virgins! Pray, fast, weep, mortify yourselves! No philosophy! no books! After Jesus, science is useless!"

All have fled; and Antony sees, instead of Tertullian, a woman seated on a stone bench. She sobs, her head resting against a pillar, her hair hanging down, and her body wrapped in a long brown simar.

Then they find themselves close to each other far from the crowd; and a silence, an extraordinary peacefulness, ensues, such as one feels in a wood when the wind ceases and the leaves flutter no longer. This woman is very beautiful, though faded and pale as death. They stare at each other, and their eyes mutually exchange a flood of thoughts, as it were, a thousand memories of the past, bewildering and profound. At last Priscilla begins to speak: