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Marius the Epicurean, Volume One
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MARIUS THE EPICUREAN, VOLUME ONE

WALTER HORATIO PATER

London: 1910. (The Library Edition.)



NOTES BY THE E-TEXT EDITOR:

Notes: The 1910 Library Edition employs footnotes, a style inconvenient in an electronic edition. I have therefore placed an asterisk immediately after each of Pater's footnotes and a + sign after my own notes, and have listed each chapter's notes at that chapter's end.

Pagination and Paragraphing: To avoid an unwieldy electronic copy, I have transferred original pagination to brackets. A bracketed numeral such as [22] indicates that the material immediately following the number marks the beginning of the relevant page. I have preserved paragraph structure except for first-line indentation.

Hyphenation: I have not preserved original hyphenation since an e-text does not require line-end or page-end hyphenation.

Greek typeface: For this full-text edition, I have transliterated Pater's Greek quotations. If there is a need for the original Greek, it can be viewed at my site, http://www.ajdrake.com/etexts, a Victorianist archive that contains the complete works of Walter Pater and many other nineteenth-century texts, mostly in first editions.



MARIUS THE EPICUREAN, VOLUME ONE WALTER PATER

Cheimerinos oneiros, hote mekistai hai vyktes.+

+"A winter's dream, when nights are longest." Lucian, The Dream, Vol. 3.



CONTENTS

PART THE FIRST

1. "The Religion of Numa": 3-12 2. White-Nights: 13-26 3. Change of Air: 27-42 4. The Tree of Knowledge: 43-54 5. The Golden Book: 55-91 6. Euphuism: 92-110 7. A Pagan End: 111-120

PART THE SECOND

8. Animula Vagula: 123-143 9. New Cyrenaicism: 144-157 10. On the Way: 158-171 11. "The Most Religious City in the World": 172-187 12. "The Divinity that Doth Hedge a King": 188-211 13. The "Mistress and Mother" of Palaces: 212-229 14. Manly Amusement: 230-243



MARIUS THE EPICUREAN, VOLUME ONE

PART THE FIRST

CHAPTER I: "THE RELIGION OF NUMA"

[3] As, in the triumph of Christianity, the old religion lingered latest in the country, and died out at last as but paganism—the religion of the villagers, before the advance of the Christian Church; so, in an earlier century, it was in places remote from town-life that the older and purer forms of paganism itself had survived the longest. While, in Rome, new religions had arisen with bewildering complexity around the dying old one, the earlier and simpler patriarchal religion, "the religion of Numa," as people loved to fancy, lingered on with little change amid the pastoral life, out of the habits and sentiment of which so much of it had grown. Glimpses of such a survival we may catch below the merely artificial attitudes of Latin pastoral poetry; in Tibullus especially, who has preserved for us many poetic details of old Roman religious usage.

At mihi contingat patrios celebrare Penates, Reddereque antiquo menstrua thura Lari:

[4] —he prays, with unaffected seriousness. Something liturgical, with repetitions of a consecrated form of words, is traceable in one of his elegies, as part of the order of a birthday sacrifice. The hearth, from a spark of which, as one form of old legend related, the child Romulus had been miraculously born, was still indeed an altar; and the worthiest sacrifice to the gods the perfect physical sanity of the young men and women, which the scrupulous ways of that religion of the hearth had tended to maintain. A religion of usages and sentiment rather than of facts and belief, and attached to very definite things and places—the oak of immemorial age, the rock on the heath fashioned by weather as if by some dim human art, the shadowy grove of ilex, passing into which one exclaimed involuntarily, in consecrated phrase, Deity is in this Place! Numen Inest!—it was in natural harmony with the temper of a quiet people amid the spectacle of rural life, like that simpler faith between man and man, which Tibullus expressly connects with the period when, with an inexpensive worship, the old wooden gods had been still pressed for room in their homely little shrines.

And about the time when the dying Antoninus Pius ordered his golden image of Fortune to be carried into the chamber of his successor (now about to test the truth of the old Platonic contention, that the world would at last find itself [5] happy, could it detach some reluctant philosophic student from the more desirable life of celestial contemplation, and compel him to rule it), there was a boy living in an old country-house, half farm, half villa, who, for himself, recruited that body of antique traditions by a spontaneous force of religious veneration such as had originally called them into being. More than a century and a half had past since Tibullus had written; but the restoration of religious usages, and their retention where they still survived, was meantime come to be the fashion through the influence of imperial example; and what had been in the main a matter of family pride with his father, was sustained by a native instinct of devotion in the young Marius. A sense of conscious powers external to ourselves, pleased or displeased by the right or wrong conduct of every circumstance of daily life—that conscience, of which the old Roman religion was a formal, habitual recognition, was become in him a powerful current of feeling and observance. The old-fashioned, partly puritanic awe, the power of which Wordsworth noted and valued so highly in a northern peasantry, had its counterpart in the feeling of the Roman lad, as he passed the spot, "touched of heaven," where the lightning had struck dead an aged labourer in the field: an upright stone, still with mouldering garlands about it, marked the place. He brought to that system of symbolic [6] usages, and they in turn developed in him further, a great seriousness—an impressibility to the sacredness of time, of life and its events, and the circumstances of family fellowship; of such gifts to men as fire, water, the earth, from labour on which they live, really understood by him as gifts—a sense of religious responsibility in the reception of them. It was a religion for the most part of fear, of multitudinous scruples, of a year-long burden of forms; yet rarely (on clear summer mornings, for instance) the thought of those heavenly powers afforded a welcome channel for the almost stifling sense of health and delight in him, and relieved it as gratitude to the gods.

The day of the "little" or private Ambarvalia was come, to be celebrated by a single family for the welfare of all belonging to it, as the great college of the Arval Brothers officiated at Rome in the interest of the whole state. At the appointed time all work ceases; the instruments of labour lie untouched, hung with wreaths of flowers, while masters and servants together go in solemn procession along the dry paths of vineyard and cornfield, conducting the victims whose blood is presently to be shed for the purification from all natural or supernatural taint of the lands they have "gone about." The old Latin words of the liturgy, to be said as the procession moved on its way, though their precise meaning was long [7] since become unintelligible, were recited from an ancient illuminated roll, kept in the painted chest in the hall, together with the family records. Early on that day the girls of the farm had been busy in the great portico, filling large baskets with flowers plucked short from branches of apple and cherry, then in spacious bloom, to strew before the quaint images of the gods—Ceres and Bacchus and the yet more mysterious Dea Dia—as they passed through the fields, carried in their little houses on the shoulders of white-clad youths, who were understood to proceed to this office in perfect temperance, as pure in soul and body as the air they breathed in the firm weather of that early summer-time. The clean lustral water and the full incense-box were carried after them. The altars were gay with garlands of wool and the more sumptuous sort of blossom and green herbs to be thrown into the sacrificial fire, fresh-gathered this morning from a particular plot in the old garden, set apart for the purpose. Just then the young leaves were almost as fragrant as flowers, and the scent of the bean-fields mingled pleasantly with the cloud of incense. But for the monotonous intonation of the liturgy by the priests, clad in their strange, stiff, antique vestments, and bearing ears of green corn upon their heads, secured by flowing bands of white, the procession moved in absolute stillness, all persons, even the children, abstaining from [8] speech after the utterance of the pontifical formula, Favete linguis!—Silence! Propitious Silence!—lest any words save those proper to the occasion should hinder the religious efficacy of the rite.

With the lad Marius, who, as the head of his house, took a leading part in the ceremonies of the day, there was a devout effort to complete this impressive outward silence by that inward tacitness of mind, esteemed so important by religious Romans in the performance of these sacred functions. To him the sustained stillness without seemed really but to be waiting upon that interior, mental condition of preparation or expectancy, for which he was just then intently striving. The persons about him, certainly, had never been challenged by those prayers and ceremonies to any ponderings on the divine nature: they conceived them rather to be the appointed means of setting such troublesome movements at rest. By them, "the religion of Numa," so staid, ideal and comely, the object of so much jealous conservatism, though of direct service as lending sanction to a sort of high scrupulosity, especially in the chief points of domestic conduct, was mainly prized as being, through its hereditary character, something like a personal distinction—as contributing, among the other accessories of an ancient house, to the production of that aristocratic atmosphere which separated them from newly-made people. But [9] in the young Marius, the very absence from those venerable usages of all definite history and dogmatic interpretation, had already awakened much speculative activity; and to-day, starting from the actual details of the divine service, some very lively surmises, though scarcely distinct enough to be thoughts, were moving backwards and forwards in his mind, as the stirring wind had done all day among the trees, and were like the passing of some mysterious influence over all the elements of his nature and experience. One thing only distracted him—a certain pity at the bottom of his heart, and almost on his lips, for the sacrificial victims and their looks of terror, rising almost to disgust at the central act of the sacrifice itself, a piece of everyday butcher's work, such as we decorously hide out of sight; though some then present certainly displayed a frank curiosity in the spectacle thus permitted them on a religious pretext. The old sculptors of the great procession on the frieze of the Parthenon at Athens, have delineated the placid heads of the victims led in it to sacrifice, with a perfect feeling for animals in forcible contrast with any indifference as to their sufferings. It was this contrast that distracted Marius now in the blessing of his fields, and qualified his devout absorption upon the scrupulous fulfilment of all the details of the ceremonial, as the procession approached the altars.

[10] The names of that great populace of "little gods," dear to the Roman home, which the pontiffs had placed on the sacred list of the Indigitamenta, to be invoked, because they can help, on special occasions, were not forgotten in the long litany—Vatican who causes the infant to utter his first cry, Fabulinus who prompts his first word, Cuba who keeps him quiet in his cot, Domiduca especially, for whom Marius had through life a particular memory and devotion, the goddess who watches over one's safe coming home. The urns of the dead in the family chapel received their due service. They also were now become something divine, a goodly company of friendly and protecting spirits, encamped about the place of their former abode—above all others, the father, dead ten years before, of whom, remembering but a tall, grave figure above him in early childhood, Marius habitually thought as a genius a little cold and severe.

Candidus insuetum miratur limen Olympi, Sub pedibusque videt nubes et sidera.—

Perhaps!—but certainly needs his altar here below, and garlands to-day upon his urn. But the dead genii were satisfied with little—a few violets, a cake dipped in wine, or a morsel of honeycomb. Daily, from the time when his childish footsteps were still uncertain, had Marius taken them their portion of the family meal, at the second course, amidst the silence [11] of the company. They loved those who brought them their sustenance; but, deprived of these services, would be heard wandering through the house, crying sorrowfully in the stillness of the night.

And those simple gifts, like other objects as trivial—bread, oil, wine, milk—had regained for him, by their use in such religious service, that poetic and as it were moral significance, which surely belongs to all the means of daily life, could we but break through the veil of our familiarity with things by no means vulgar in themselves. A hymn followed, while the whole assembly stood with veiled faces. The fire rose up readily from the altars, in clean, bright flame—a favourable omen, making it a duty to render the mirth of the evening complete. Old wine was poured out freely for the servants at supper in the great kitchen, where they had worked in the imperfect light through the long evenings of winter. The young Marius himself took but a very sober part in the noisy feasting. A devout, regretful after-taste of what had been really beautiful in the ritual he had accomplished took him early away, that he might the better recall in reverie all the circumstances of the celebration of the day. As he sank into a sleep, pleasant with all the influences of long hours in the open air, he seemed still to be moving in procession through the fields, with a kind of pleasurable awe. That feeling was still upon him as he [12] awoke amid the beating of violent rain on the shutters, in the first storm of the season. The thunder which startled him from sleep seemed to make the solitude of his chamber almost painfully complete, as if the nearness of those angry clouds shut him up in a close place alone in the world. Then he thought of the sort of protection which that day's ceremonies assured. To procure an agreement with the gods—Pacem deorum exposcere: that was the meaning of what they had all day been busy upon. In a faith, sincere but half-suspicious, he would fain have those Powers at least not against him. His own nearer household gods were all around his bed. The spell of his religion as a part of the very essence of home, its intimacy, its dignity and security, was forcible at that moment; only, it seemed to involve certain heavy demands upon him.



CHAPTER II: WHITE-NIGHTS

[13] To an instinctive seriousness, the material abode in which the childhood of Marius was passed had largely added. Nothing, you felt, as you first caught sight of that coy, retired place,—surely nothing could happen there, without its full accompaniment of thought or reverie. White-nights! so you might interpret its old Latin name.* "The red rose came first," says a quaint German mystic, speaking of "the mystery of so-called white things," as being "ever an after-thought—the doubles, or seconds, of real things, and themselves but half-real, half-material—the white queen, the white witch, the white mass, which, as the black mass is a travesty of the true mass turned to evil by horrible old witches, is celebrated by young candidates for the priesthood with an unconsecrated host, by way of rehearsal." So, white-nights, I suppose, after something like the same analogy, should be [14] nights not of quite blank forgetfulness, but passed in continuous dreaming, only half veiled by sleep. Certainly the place was, in such case, true to its fanciful name in this, that you might very well conceive, in face of it, that dreaming even in the daytime might come to much there.

The young Marius represented an ancient family whose estate had come down to him much curtailed through the extravagance of a certain Marcellus two generations before, a favourite in his day of the fashionable world at Rome, where he had at least spent his substance with a correctness of taste Marius might seem to have inherited from him; as he was believed also to resemble him in a singularly pleasant smile, consistent however, in the younger face, with some degree of sombre expression when the mind within was but slightly moved.

As the means of life decreased, the farm had crept nearer and nearer to the dwelling-house, about which there was therefore a trace of workday negligence or homeliness, not without its picturesque charm for some, for the young master himself among them. The more observant passer-by would note, curious as to the inmates, a certain amount of dainty care amid that neglect, as if it came in part, perhaps, from a reluctance to disturb old associations. It was significant of the national character, that a sort of elegant gentleman farming, as we say, had been much affected by some of the most cultivated [15] Romans. But it became something more than an elegant diversion, something of a serious business, with the household of Marius; and his actual interest in the cultivation of the earth and the care of flocks had brought him, at least, intimately near to those elementary conditions of life, a reverence for which, the great Roman poet, as he has shown by his own half-mystic pre-occupation with them, held to be the ground of primitive Roman religion, as of primitive morals. But then, farm-life in Italy, including the culture of the olive and the vine, has a grace of its own, and might well contribute to the production of an ideal dignity of character, like that of nature itself in this gifted region. Vulgarity seemed impossible. The place, though impoverished, was still deservedly dear, full of venerable memories, and with a living sweetness of its own for to-day.

To hold by such ceremonial traditions had been a part of the struggling family pride of the lad's father, to which the example of the head of the state, old Antoninus Pius—an example to be still further enforced by his successor—had given a fresh though perhaps somewhat artificial popularity. It had been consistent with many another homely and old-fashioned trait in him, not to undervalue the charm of exclusiveness and immemorial authority, which membership in a local priestly college, hereditary in his house, conferred upon him. To set a real value on [16] these things was but one element in that pious concern for his home and all that belonged to it, which, as Marius afterwards discovered, had been a strong motive with his father. The ancient hymn—Fana Novella!—was still sung by his people, as the new moon grew bright in the west, and even their wild custom of leaping through heaps of blazing straw on a certain night in summer was not discouraged. The privilege of augury itself, according to tradition, had at one time belonged to his race; and if you can imagine how, once in a way, an impressible boy might have an inkling, an inward mystic intimation, of the meaning and consequences of all that, what was implied in it becoming explicit for him, you conceive aright the mind of Marius, in whose house the auspices were still carefully consulted before every undertaking of moment.

The devotion of the father then had handed on loyally—and that is all many not unimportant persons ever find to do—a certain tradition of life, which came to mean much for the young Marius. The feeling with which he thought of his dead father was almost exclusively that of awe; though crossed at times by a not unpleasant sense of liberty, as he could but confess to himself, pondering, in the actual absence of so weighty and continual a restraint, upon the arbitrary power which Roman religion and Roman law gave to the parent over the son. [17] On the part of his mother, on the other hand, entertaining the husband's memory, there was a sustained freshness of regret, together with the recognition, as Marius fancied, of some costly self-sacrifice to be credited to the dead. The life of the widow, languid and shadowy enough but for the poignancy of that regret, was like one long service to the departed soul; its many annual observances centering about the funeral urn—a tiny, delicately carved marble house, still white and fair, in the family-chapel, wreathed always with the richest flowers from the garden. To the dead, in fact, was conceded in such places a somewhat closer neighbourhood to the old homes they were thought still to protect, than is usual with us, or was usual in Rome itself—a closeness which the living welcomed, so diverse are the ways of our human sentiment, and in which the more wealthy, at least in the country, might indulge themselves. All this Marius followed with a devout interest, sincerely touched and awed by his mother's sorrow. After the deification of the emperors, we are told, it was considered impious so much as to use any coarse expression in the presence of their images. To Marius the whole of life seemed full of sacred presences, demanding of him a similar collectedness. The severe and archaic religion of the villa, as he conceived it, begot in him a sort of devout circumspection lest he should fall short at any point of the demand upon him of anything [18] in which deity was concerned. He must satisfy with a kind of sacred equity, he must be very cautious lest he be found wanting to, the claims of others, in their joys and calamities—the happiness which deity sanctioned, or the blows in which it made itself felt. And from habit, this feeling of a responsibility towards the world of men and things, towards a claim for due sentiment concerning them on his side, came to be a part of his nature not to be put off. It kept him serious and dignified amid the Epicurean speculations which in after years much engrossed him, and when he had learned to think of all religions as indifferent, serious amid many fopperies and through many languid days, and made him anticipate all his life long as a thing towards which he must carefully train himself, some great occasion of self-devotion, such as really came, that should consecrate his life, and, it might be, its memory with others, as the early Christian looked forward to martyrdom at the end of his course, as a seal of worth upon it.

The traveller, descending from the slopes of Luna, even as he got his first view of the Port-of-Venus, would pause by the way, to read the face, as it were, of so beautiful a dwelling-place, lying away from the white road, at the point where it began to decline somewhat steeply to the marsh-land below. The building of pale red and yellow marble, mellowed by age, which he saw beyond the gates, was indeed but the exquisite [19] fragment of a once large and sumptuous villa. Two centuries of the play of the sea-wind were in the velvet of the mosses which lay along its inaccessible ledges and angles. Here and there the marble plates had slipped from their places, where the delicate weeds had forced their way. The graceful wildness which prevailed in garden and farm gave place to a singular nicety about the actual habitation, and a still more scrupulous sweetness and order reigned within. The old Roman architects seem to have well understood the decorative value of the floor—the real economy there was, in the production of rich interior effect, of a somewhat lavish expenditure upon the surface they trod on. The pavement of the hall had lost something of its evenness; but, though a little rough to the foot, polished and cared for like a piece of silver, looked, as mosaic-work is apt to do, its best in old age. Most noticeable among the ancestral masks, each in its little cedarn chest below the cornice, was that of the wasteful but elegant Marcellus, with the quaint resemblance in its yellow waxen features to Marius, just then so full of animation and country colour. A chamber, curved ingeniously into oval form, which he had added to the mansion, still contained his collection of works of art; above all, that head of Medusa, for which the villa was famous. The spoilers of one of the old Greek towns on the coast had flung away or lost the [20] thing, as it seemed, in some rapid flight across the river below, from the sands of which it was drawn up in a fisherman's net, with the fine golden laminae still clinging here and there to the bronze. It was Marcellus also who had contrived the prospect-tower of two storeys with the white pigeon-house above, so characteristic of the place. The little glazed windows in the uppermost chamber framed each its dainty landscape—the pallid crags of Carrara, like wildly twisted snow-drifts above the purple heath; the distant harbour with its freight of white marble going to sea; the lighthouse temple of Venus Speciosa on its dark headland, amid the long-drawn curves of white breakers. Even on summer nights the air there had always a motion in it, and drove the scent of the new-mown hay along all the passages of the house.

Something pensive, spell-bound, and but half real, something cloistral or monastic, as we should say, united to this exquisite order, made the whole place seem to Marius, as it were, sacellum, the peculiar sanctuary, of his mother, who, still in real widowhood, provided the deceased Marius the elder with that secondary sort of life which we can give to the dead, in our intensely realised memory of them—the "subjective immortality," to use a modern phrase, for which many a Roman epitaph cries out plaintively to widow or sister or daughter, still in the land of the living. Certainly, if any [21] such considerations regarding them do reach the shadowy people, he enjoyed that secondary existence, that warm place still left, in thought at least, beside the living, the desire for which is actually, in various forms, so great a motive with most of us. And Marius the younger, even thus early, came to think of women's tears, of women's hands to lay one to rest, in death as in the sleep of childhood, as a sort of natural want. The soft lines of the white hands and face, set among the many folds of the veil and stole of the Roman widow, busy upon her needlework, or with music sometimes, defined themselves for him as the typical expression of maternity. Helping her with her white and purple wools, and caring for her musical instruments, he won, as if from the handling of such things, an urbane and feminine refinement, qualifying duly his country-grown habits—the sense of a certain delicate blandness, which he relished, above all, on returning to the "chapel" of his mother, after long days of open-air exercise, in winter or stormy summer. For poetic souls in old Italy felt, hardly less strongly than the English, the pleasures of winter, of the hearth, with the very dead warm in its generous heat, keeping the young myrtles in flower, though the hail is beating hard without. One important principle, of fruit afterwards in his Roman life, that relish for the country fixed deeply in him; in the winters especially, when the sufferings of [22] the animal world became so palpable even to the least observant. It fixed in him a sympathy for all creatures, for the almost human troubles and sicknesses of the flocks, for instance. It was a feeling which had in it something of religious veneration for life as such—for that mysterious essence which man is powerless to create in even the feeblest degree. One by one, at the desire of his mother, the lad broke down his cherished traps and springes for the hungry wild birds on the salt marsh. A white bird, she told him once, looking at him gravely, a bird which he must carry in his bosom across a crowded public place—his own soul was like that! Would it reach the hands of his good genius on the opposite side, unruffled and unsoiled? And as his mother became to him the very type of maternity in things, its unfailing pity and protectiveness, and maternity itself the central type of all love;—so, that beautiful dwelling-place lent the reality of concrete outline to a peculiar ideal of home, which throughout the rest of his life he seemed, amid many distractions of spirit, to be ever seeking to regain.

And a certain vague fear of evil, constitutional in him, enhanced still further this sentiment of home as a place of tried security. His religion, that old Italian religion, in contrast with the really light-hearted religion of Greece, had its deep undercurrent of gloom, its sad, haunting imageries, not exclusively confined to the walls [23] of Etruscan tombs. The function of the conscience, not always as the prompter of gratitude for benefits received, but oftenest as his accuser before those angry heavenly masters, had a large part in it; and the sense of some unexplored evil, ever dogging his footsteps, made him oddly suspicious of particular places and persons. Though his liking for animals was so strong, yet one fierce day in early summer, as he walked along a narrow road, he had seen the snakes breeding, and ever afterwards avoided that place and its ugly associations, for there was something in the incident which made food distasteful and his sleep uneasy for many days afterwards. The memory of it however had almost passed away, when at the corner of a street in Pisa, he came upon an African showman exhibiting a great serpent: once more, as the reptile writhed, the former painful impression revived: it was like a peep into the lower side of the real world, and again for many days took all sweetness from food and sleep. He wondered at himself indeed, trying to puzzle out the secret of that repugnance, having no particular dread of a snake's bite, like one of his companions, who had put his hand into the mouth of an old garden-god and roused there a sluggish viper. A kind of pity even mingled with his aversion, and he could hardly have killed or injured the animals, which seemed already to suffer by the very circumstance of their life, being what they [24] were. It was something like a fear of the supernatural, or perhaps rather a moral feeling, for the face of a great serpent, with no grace of fur or feathers, so different from quadruped or bird, has a sort of humanity of aspect in its spotted and clouded nakedness. There was a humanity, dusty and sordid and as if far gone in corruption, in the sluggish coil, as it awoke suddenly into one metallic spring of pure enmity against him. Long afterwards, when it happened that at Rome he saw, a second time, a showman with his serpents, he remembered the night which had then followed, thinking, in Saint Augustine's vein, on the real greatness of those little troubles of children, of which older people make light; but with a sudden gratitude also, as he reflected how richly possessed his life had actually been by beautiful aspects and imageries, seeing how greatly what was repugnant to the eye disturbed his peace.

Thus the boyhood of Marius passed; on the whole, more given to contemplation than to action. Less prosperous in fortune than at an earlier day there had been reason to expect, and animating his solitude, as he read eagerly and intelligently, with the traditions of the past, already he lived much in the realm of the imagination, and became betimes, as he was to continue all through life, something of an idealist, constructing the world for himself in great measure from within, by the exercise [25] of meditative power. A vein of subjective philosophy, with the individual for its standard of all things, there would be always in his intellectual scheme of the world and of conduct, with a certain incapacity wholly to accept other men's valuations. And the generation of this peculiar element in his temper he could trace up to the days when his life had been so like the reading of a romance to him. Had the Romans a word for unworldly? The beautiful word umbratilis perhaps comes nearest to it; and, with that precise sense, might describe the spirit in which he prepared himself for the sacerdotal function hereditary in his family—the sort of mystic enjoyment he had in the abstinence, the strenuous self-control and ascesis, which such preparation involved. Like the young Ion in the beautiful opening of the play of Euripides, who every morning sweeps the temple floor with such a fund of cheerfulness in his service, he was apt to be happy in sacred places, with a susceptibility to their peculiar influences which he never outgrew; so that often in after-times, quite unexpectedly, this feeling would revive in him with undiminished freshness. That first, early, boyish ideal of priesthood, the sense of dedication, survived through all the distractions of the world, and when all thought of such vocation had finally passed from him, as a ministry, in spirit at least, towards a sort of hieratic beauty and order in the conduct of life.

[26] And now what relieved in part this over-tension of soul was the lad's pleasure in the country and the open air; above all, the ramble to the coast, over the marsh with its dwarf roses and wild lavender, and delightful signs, one after another—the abandoned boat, the ruined flood-gates, the flock of wild birds—that one was approaching the sea; the long summer-day of idleness among its vague scents and sounds. And it was characteristic of him that he relished especially the grave, subdued, northern notes in all that—the charm of the French or English notes, as we might term them—in the luxuriant Italian landscape.

NOTES

13. *Ad Vigilias Albas.



CHAPTER III: CHANGE OF AIR

Dilexi decorem domus tuae.

[27] THAT almost morbid religious idealism, and his healthful love of the country, were both alike developed by the circumstances of a journey, which happened about this time, when Marius was taken to a certain temple of Aesculapius, among the hills of Etruria, as was then usual in such cases, for the cure of some boyish sickness. The religion of Aesculapius, though borrowed from Greece, had been naturalised in Rome in the old republican times; but had reached under the Antonines the height of its popularity throughout the Roman world. That was an age of valetudinarians, in many instances of imaginary ones; but below its various crazes concerning health and disease, largely multiplied a few years after the time of which I am speaking by the miseries of a great pestilence, lay a valuable, because partly practicable, belief that all the maladies of the soul might be reached through the subtle gateways of the body.

[28] Salus, salvation, for the Romans, had come to mean bodily sanity. The religion of the god of bodily health, Salvator, as they called him absolutely, had a chance just then of becoming the one religion; that mild and philanthropic son of Apollo surviving, or absorbing, all other pagan godhead. The apparatus of the medical art, the salutary mineral or herb, diet or abstinence, and all the varieties of the bath, came to have a kind of sacramental character, so deep was the feeling, in more serious minds, of a moral or spiritual profit in physical health, beyond the obvious bodily advantages one had of it; the body becoming truly, in that case, but a quiet handmaid of the soul. The priesthood or "family" of Aesculapius, a vast college, believed to be in possession of certain precious medical secrets, came nearest perhaps, of all the institutions of the pagan world, to the Christian priesthood; the temples of the god, rich in some instances with the accumulated thank-offerings of centuries of a tasteful devotion, being really also a kind of hospitals for the sick, administered in a full conviction of the religiousness, the refined and sacred happiness, of a life spent in the relieving of pain.

Elements of a really experimental and progressive knowledge there were doubtless amid this devout enthusiasm, bent so faithfully on the reception of health as a direct gift from God; but for the most part his care was held to take [29] effect through a machinery easily capable of misuse for purposes of religious fraud. Through dreams, above all, inspired by Aesculapius himself, information as to the cause and cure of a malady was supposed to come to the sufferer, in a belief based on the truth that dreams do sometimes, for those who watch them carefully, give many hints concerning the conditions of the body—those latent weak points at which disease or death may most easily break into it. In the time of Marcus Aurelius these medical dreams had become more than ever a fashionable caprice. Aristeides, the "Orator," a man of undoubted intellectual power, has devoted six discourses to their interpretation; the really scientific Galen has recorded how beneficently they had intervened in his own case, at certain turning-points of life; and a belief in them was one of the frailties of the wise emperor himself. Partly for the sake of these dreams, living ministers of the god, more likely to come to one in his actual dwelling-place than elsewhere, it was almost a necessity that the patient should sleep one or more nights within the precincts of a temple consecrated to his service, during which time he must observe certain rules prescribed by the priests.

For this purpose, after devoutly saluting the Lares, as was customary before starting on a journey, Marius set forth one summer morning on his way to the famous temple which lay [30] among the hills beyond the valley of the Arnus. It was his greatest adventure hitherto; and he had much pleasure in all its details, in spite of his feverishness. Starting early, under the guidance of an old serving-man who drove the mules, with his wife who took all that was needful for their refreshment on the way and for the offering at the shrine, they went, under the genial heat, halting now and then to pluck certain flowers seen for the first time on these high places, upwards, through a long day of sunshine, while cliffs and woods sank gradually below their path. The evening came as they passed along a steep white road with many windings among the pines, and it was night when they reached the temple, the lights of which shone out upon them pausing before the gates of the sacred enclosure, while Marius became alive to a singular purity in the air. A rippling of water about the place was the only thing audible, as they waited till two priestly figures, speaking Greek to one another, admitted them into a large, white-walled and clearly lighted guest-chamber, in which, while he partook of a simple but wholesomely prepared supper, Marius still seemed to feel pleasantly the height they had attained to among the hills.

The agreeable sense of all this was spoiled by one thing only, his old fear of serpents; for it was under the form of a serpent that Aesculapius [31] had come to Rome, and the last definite thought of his weary head before he fell asleep had been a dread either that the god might appear, as he was said sometimes to do, under this hideous aspect, or perhaps one of those great sallow-hued snakes themselves, kept in the sacred place, as he had also heard was usual.

And after an hour's feverish dreaming he awoke—with a cry, it would seem, for some one had entered the room bearing a light. The footsteps of the youthful figure which approached and sat by his bedside were certainly real. Ever afterwards, when the thought arose in his mind of some unhoped-for but entire relief from distress, like blue sky in a storm at sea, would come back the memory of that gracious countenance which, amid all the kindness of its gaze, had yet a certain air of predominance over him, so that he seemed now for the first time to have found the master of his spirit. It would have been sweet to be the servant of him who now sat beside him speaking.

He caught a lesson from what was then said, still somewhat beyond his years, a lesson in the skilled cultivation of life, of experience, of opportunity, which seemed to be the aim of the young priest's recommendations. The sum of them, through various forgotten intervals of argument, as might really have happened in a [32] dream, was the precept, repeated many times under slightly varied aspects, of a diligent promotion of the capacity of the eye, inasmuch as in the eye would lie for him the determining influence of life: he was of the number of those who, in the words of a poet who came long after, must be "made perfect by the love of visible beauty." The discourse was conceived from the point of view of a theory Marius found afterwards in Plato's Phaedrus, which supposes men's spirits susceptible to certain influences, diffused, after the manner of streams or currents, by fair things or persons visibly present—green fields, for instance, or children's faces—into the air around them, acting, in the case of some peculiar natures, like potent material essences, and conforming the seer to themselves as with some cunning physical necessity. This theory,* in itself so fantastic, had however determined in a range of methodical suggestions, altogether quaint here and there from their circumstantial minuteness. And throughout, the possibility of some vision, as of a new city coming down "like a bride out of heaven," a vision still indeed, it might seem, a long way off, but to be granted perhaps one day to the eyes thus trained, was presented as the motive of this laboriously practical direction.

"If thou wouldst have all about thee like the colours of some fresh picture, in a clear [33] light," so the discourse recommenced after a pause, "be temperate in thy religious notions, in love, in wine, in all things, and of a peaceful heart with thy fellows." To keep the eye clear by a sort of exquisite personal alacrity and cleanliness, extending even to his dwelling-place; to discriminate, ever more and more fastidiously, select form and colour in things from what was less select; to meditate much on beautiful visible objects, on objects, more especially, connected with the period of youth—on children at play in the morning, the trees in early spring, on young animals, on the fashions and amusements of young men; to keep ever by him if it were but a single choice flower, a graceful animal or sea-shell, as a token and representative of the whole kingdom of such things; to avoid jealously, in his way through the world, everything repugnant to sight; and, should any circumstance tempt him to a general converse in the range of such objects, to disentangle himself from that circumstance at any cost of place, money, or opportunity; such were in brief outline the duties recognised, the rights demanded, in this new formula of life. And it was delivered with conviction; as if the speaker verily saw into the recesses of the mental and physical being of the listener, while his own expression of perfect temperance had in it a fascinating power—the merely negative element of purity, the mere freedom from taint or flaw, in exercise [34] as a positive influence. Long afterwards, when Marius read the Charmides—that other dialogue of Plato, into which he seems to have expressed the very genius of old Greek temperance—the image of this speaker came back vividly before him, to take the chief part in the conversation.

It was as a weighty sanction of such temperance, in almost visible symbolism (an outward imagery identifying itself with unseen moralities) that the memory of that night's double experience, the dream of the great sallow snake and the utterance of the young priest, always returned to him, and the contrast therein involved made him revolt with unfaltering instinct from the bare thought of an excess in sleep, or diet, or even in matters of taste, still more from any excess of a coarser kind.

When he awoke again, still in the exceeding freshness he had felt on his arrival, and now in full sunlight, it was as if his sickness had really departed with the terror of the night: a confusion had passed from the brain, a painful dryness from his hands. Simply to be alive and there was a delight; and as he bathed in the fresh water set ready for his use, the air of the room about him seemed like pure gold, the very shadows rich with colour. Summoned at length by one of the white-robed brethren, he went out to walk in the temple garden. At a distance, on either side, his guide pointed out to him the Houses of Birth and Death, erected for the reception [35] respectively of women about to become mothers, and of persons about to die; neither of those incidents being allowed to defile, as was thought, the actual precincts of the shrine. His visitor of the previous night he saw nowhere again. But among the official ministers of the place there was one, already marked as of great celebrity, whom Marius saw often in later days at Rome, the physician Galen, now about thirty years old. He was standing, the hood partly drawn over his face, beside the holy well, as Marius and his guide approached it.

This famous well or conduit, primary cause of the temple and its surrounding institutions, was supplied by the water of a spring flowing directly out of the rocky foundations of the shrine. From the rim of its basin rose a circle of trim columns to support a cupola of singular lightness and grace, itself full of reflected light from the rippling surface, through which might be traced the wavy figure-work of the marble lining below as the stream of water rushed in. Legend told of a visit of Aesculapius to this place, earlier and happier than his first coming to Rome: an inscription around the cupola recorded it in letters of gold. "Being come unto this place the son of God loved it exceedingly:"—Huc profectus filius Dei maxime amavit hunc locum;—and it was then that that most intimately human of the gods had given men the well, with all its salutary properties. The [36] element itself when received into the mouth, in consequence of its entire freedom from adhering organic matter, was more like a draught of wonderfully pure air than water; and after tasting, Marius was told many mysterious circumstances concerning it, by one and another of the bystanders:—he who drank often thereof might well think he had tasted of the Homeric lotus, so great became his desire to remain always on that spot: carried to other places, it was almost indefinitely conservative of its fine qualities: nay! a few drops of it would amend other water; and it flowed not only with unvarying abundance but with a volume so oddly rhythmical that the well stood always full to the brim, whatever quantity might be drawn from it, seeming to answer with strange alacrity of service to human needs, like a true creature and pupil of the philanthropic god. Certainly the little crowd around seemed to find singular refreshment in gazing on it. The whole place appeared sensibly influenced by the amiable and healthful spirit of the thing. All the objects of the country were there at their freshest. In the great park-like enclosure for the maintenance of the sacred animals offered by the convalescent, grass and trees were allowed to grow with a kind of graceful wildness; otherwise, all was wonderfully nice. And that freshness seemed to have something moral in its influence, as if it acted upon the body and the merely bodily [37] powers of apprehension, through the intelligence; and to the end of his visit Marius saw no more serpents.

A lad was just then drawing water for ritual uses, and Marius followed him as he returned from the well, more and more impressed by the religiousness of all he saw, on his way through a long cloister or corridor, the walls well-nigh hidden under votive inscriptions recording favours from the son of Apollo, and with a distant fragrance of incense in the air, explained when he turned aside through an open doorway into the temple itself. His heart bounded as the refined and dainty magnificence of the place came upon him suddenly, in the flood of early sunshine, with the ceremonial lights burning here and there, and withal a singular expression of sacred order, a surprising cleanliness and simplicity. Certain priests, men whose countenances bore a deep impression of cultivated mind, each with his little group of assistants, were gliding round silently to perform their morning salutation to the god, raising the closed thumb and finger of the right hand with a kiss in the air, as they came and went on their sacred business, bearing their frankincense and lustral water. Around the walls, at such a level that the worshippers might read, as in a book, the story of the god and his sons, the brotherhood of the Asclepiadae, ran a series of imageries, in low relief, their delicate light and shade being [38] heightened, here and there, with gold. Fullest of inspired and sacred expression, as if in this place the chisel of the artist had indeed dealt not with marble but with the very breath of feeling and thought, was the scene in which the earliest generation of the sons of Aesculapius were transformed into healing dreams; for "grown now too glorious to abide longer among men, by the aid of their sire they put away their mortal bodies, and came into another country, yet not indeed into Elysium nor into the Islands of the Blest. But being made like to the immortal gods, they began to pass about through the world, changed thus far from their first form that they appear eternally young, as many persons have seen them in many places—ministers and heralds of their father, passing to and fro over the earth, like gliding stars. Which thing is, indeed, the most wonderful concerning them!" And in this scene, as throughout the series, with all its crowded personages, Marius noted on the carved faces the same peculiar union of unction, almost of hilarity, with a certain self-possession and reserve, which was conspicuous in the living ministrants around him.

In the central space, upon a pillar or pedestal, hung, ex voto, with the richest personal ornaments, stood the image of Aesculapius himself, surrounded by choice flowering plants. It presented the type, still with something of the [39] severity of the earlier art of Greece about it, not of an aged and crafty physician, but of a youth, earnest and strong of aspect, carrying an ampulla or bottle in one hand, and in the other a traveller's staff, a pilgrim among his pilgrim worshippers; and one of the ministers explained to Marius this pilgrim guise.—One chief source of the master's knowledge of healing had been observation of the remedies resorted to by animals labouring under disease or pain—what leaf or berry the lizard or dormouse lay upon its wounded fellow; to which purpose for long years he had led the life of a wanderer, in wild places. The boy took his place as the last comer, a little way behind the group of worshippers who stood in front of the image. There, with uplifted face, the palms of his two hands raised and open before him, and taught by the priest, he said his collect of thanksgiving and prayer (Aristeides has recorded it at the end of his Asclepiadae) to the Inspired Dreams:—

"O ye children of Apollo! who in time past have stilled the waves of sorrow for many people, lighting up a lamp of safety before those who travel by sea and land, be pleased, in your great condescension, though ye be equal in glory with your elder brethren the Dioscuri, and your lot in immortal youth be as theirs, to accept this prayer, which in sleep and vision ye have inspired. Order it aright, I pray you, according to your loving-kindness to men. Preserve me [40] from sickness; and endue my body with such a measure of health as may suffice it for the obeying of the spirit, that I may pass my days unhindered and in quietness."

On the last morning of his visit Marius entered the shrine again, and just before his departure the priest, who had been his special director during his stay at the place, lifting a cunningly contrived panel, which formed the back of one of the carved seats, bade him look through. What he saw was like the vision of a new world, by the opening of some unsuspected window in a familiar dwelling-place. He looked out upon a long-drawn valley of singularly cheerful aspect, hidden, by the peculiar conformation of the locality, from all points of observation but this. In a green meadow at the foot of the steep olive-clad rocks below, the novices were taking their exercise. The softly sloping sides of the vale lay alike in full sunlight; and its distant opening was closed by a beautifully formed mountain, from which the last wreaths of morning mist were rising under the heat. It might have seemed the very presentment of a land of hope, its hollows brimful of a shadow of blue flowers; and lo! on the one level space of the horizon, in a long dark line, were towers and a dome: and that was Pisa.—Or Rome, was it? asked Marius, ready to believe the utmost, in his excitement.

All this served, as he understood afterwards [41] in retrospect, at once to strengthen and to purify a certain vein of character in him. Developing the ideal, pre-existent there, of a religious beauty, associated for the future with the exquisite splendour of the temple of Aesculapius, as it dawned upon him on that morning of his first visit—it developed that ideal in connexion with a vivid sense of the value of mental and bodily sanity. And this recognition of the beauty, even for the aesthetic sense, of mere bodily health, now acquired, operated afterwards as an influence morally salutary, counteracting the less desirable or hazardous tendencies of some phases of thought, through which he was to pass.

He came home brown with health to find the health of his mother failing; and about her death, which occurred not long afterwards, there was a circumstance which rested with him as the cruellest touch of all, in an event which for a time seemed to have taken the light out of the sunshine. She died away from home, but sent for him at the last, with a painful effort on her part, but to his great gratitude, pondering, as he always believed, that he might chance otherwise to look back all his life long upon a single fault with something like remorse, and find the burden a great one. For it happened that, through some sudden, incomprehensible petulance there had been an angry childish gesture, and a slighting word, at the very moment of her departure, actually for the last time. Remembering this [42] he would ever afterwards pray to be saved from offences against his own affections; the thought of that marred parting having peculiar bitterness for one, who set so much store, both by principle and habit, on the sentiment of home.

NOTES

32. *[Transliteration:] E aporroe tou kallous. +Translation: "Emanation from a thing of beauty."



CHAPTER IV: THE TREE OF KNOWLEDGE

O mare! O littus! verum secretumque Mouseion,+ quam multa invenitis, quam multa dictatis! Pliny's Letters.

[43] IT would hardly have been possible to feel more seriously than did Marius in those grave years of his early life. But the death of his mother turned seriousness of feeling into a matter of the intelligence: it made him a questioner; and, by bringing into full evidence to him the force of his affections and the probable importance of their place in his future, developed in him generally the more human and earthly elements of character. A singularly virile consciousness of the realities of life pronounced itself in him; still however as in the main a poetic apprehension, though united already with something of personal ambition and the instinct of self-assertion. There were days when he could suspect, though it was a suspicion he was careful at first to put from him, that that early, much [44] cherished religion of the villa might come to count with him as but one form of poetic beauty, or of the ideal, in things; as but one voice, in a world where there were many voices it would be a moral weakness not to listen to. And yet this voice, through its forcible pre-occupation of his childish conscience, still seemed to make a claim of a quite exclusive character, defining itself as essentially one of but two possible leaders of his spirit, the other proposing to him unlimited self-expansion in a world of various sunshine. The contrast was so pronounced as to make the easy, light-hearted, unsuspecting exercise of himself, among the temptations of the new phase of life which had now begun, seem nothing less than a rival religion, a rival religious service. The temptations, the various sunshine, were those of the old town of Pisa, where Marius was now a tall schoolboy. Pisa was a place lying just far enough from home to make his rare visits to it in childhood seem like adventures, such as had never failed to supply new and refreshing impulses to the imagination. The partly decayed pensive town, which still had its commerce by sea, and its fashion at the bathing-season, had lent, at one time the vivid memory of its fair streets of marble, at another the solemn outline of the dark hills of Luna on its background, at another the living glances of its men and women, to the thickly gathering crowd [45] of impressions, out of which his notion of the world was then forming. And while he learned that the object, the experience, as it will be known to memory, is really from first to last the chief point for consideration in the conduct of life, these things were feeding also the idealism constitutional with him—his innate and habitual longing for a world altogether fairer than that he saw. The child could find his way in thought along those streets of the old town, expecting duly the shrines at their corners, and their recurrent intervals of garden-courts, or side-views of distant sea. The great temple of the place, as he could remember it, on turning back once for a last look from an angle of his homeward road, counting its tall gray columns between the blue of the bay and the blue fields of blossoming flax beyond; the harbour and its lights; the foreign ships lying there; the sailors' chapel of Venus, and her gilded image, hung with votive gifts; the seamen themselves, their women and children, who had a whole peculiar colour-world of their own—the boy's superficial delight in the broad light and shadow of all that was mingled with the sense of power, of unknown distance, of the danger of storm and possible death.

To this place, then, Marius came down now from White-nights, to live in the house of his guardian or tutor, that he might attend the school of a famous rhetorician, and learn, among [46] other things, Greek. The school, one of many imitations of Plato's Academy in the old Athenian garden, lay in a quiet suburb of Pisa, and had its grove of cypresses, its porticoes, a house for the master, its chapel and images. For the memory of Marius in after-days, a clear morning sunlight seemed to lie perpetually on that severe picture in old gray and green. The lad went to this school daily betimes, in state at first, with a young slave to carry the books, and certainly with no reluctance, for the sight of his fellow-scholars, and their petulant activity, coming upon the sadder sentimental moods of his childhood, awoke at once that instinct of emulation which is but the other side of sympathy; and he was not aware, of course, how completely the difference of his previous training had made him, even in his most enthusiastic participation in the ways of that little world, still essentially but a spectator. While all their heart was in their limited boyish race, and its transitory prizes, he was already entertaining himself, very pleasurably meditative, with the tiny drama in action before him, as but the mimic, preliminary exercise for a larger contest, and already with an implicit epicureanism. Watching all the gallant effects of their small rivalries—a scene in the main of fresh delightful sunshine—he entered at once into the sensations of a rivalry beyond them, into the passion of men, and had already recognised a certain [47] appetite for fame, for distinction among his fellows, as his dominant motive to be.

The fame he conceived for himself at this time was, as the reader will have anticipated, of the intellectual order, that of a poet perhaps. And as, in that gray monastic tranquillity of the villa, inward voices from the reality of unseen things had come abundantly; so here, with the sounds and aspects of the shore, and amid the urbanities, the graceful follies, of a bathing-place, it was the reality, the tyrannous reality, of things visible that was borne in upon him. The real world around—a present humanity not less comely, it might seem, than that of the old heroic days—endowing everything it touched upon, however remotely, down to its little passing tricks of fashion even, with a kind of fleeting beauty, exercised over him just then a great fascination.

That sense had come upon him in all its power one exceptionally fine summer, the summer when, at a somewhat earlier age than was usual, he had formally assumed the dress of manhood, going into the Forum for that purpose, accompanied by his friends in festal array. At night, after the full measure of those cloudless days, he would feel well-nigh wearied out, as if with a long succession of pictures and music. As he wandered through the gay streets or on the sea-shore, the real world seemed indeed boundless, and himself almost absolutely free in it, with a boundless [48] appetite for experience, for adventure, whether physical or of the spirit. His entire rearing hitherto had lent itself to an imaginative exaltation of the past; but now the spectacle actually afforded to his untired and freely open senses, suggested the reflection that the present had, it might be, really advanced beyond the past, and he was ready to boast in the very fact that it was modern. If, in a voluntary archaism, the polite world of that day went back to a choicer generation, as it fancied, for the purpose of a fastidious self-correction, in matters of art, of literature, and even, as we have seen, of religion, at least it improved, by a shade or two of more scrupulous finish, on the old pattern; and the new era, like the Neu-zeit of the German enthusiasts at the beginning of our own century, might perhaps be discerned, awaiting one just a single step onward—the perfected new manner, in the consummation of time, alike as regards the things of the imagination and the actual conduct of life. Only, while the pursuit of an ideal like this demanded entire liberty of heart and brain, that old, staid, conservative religion of his childhood certainly had its being in a world of somewhat narrow restrictions. But then, the one was absolutely real, with nothing less than the reality of seeing and hearing—the other, how vague, shadowy, problematical! Could its so limited probabilities be worth taking into account in any practical question as to the rejecting or receiving [49] of what was indeed so real, and, on the face of it, so desirable?

And, dating from the time of his first coming to school, a great friendship had grown up for him, in that life of so few attachments—the pure and disinterested friendship of schoolmates. He had seen Flavian for the first time the day on which he had come to Pisa, at the moment when his mind was full of wistful thoughts regarding the new life to begin for him to-morrow, and he gazed curiously at the crowd of bustling scholars as they came from their classes. There was something in Flavian a shade disdainful, as he stood isolated from the others for a moment, explained in part by his stature and the distinction of the low, broad forehead; though there was pleasantness also for the newcomer in the roving blue eyes which seemed somehow to take a fuller hold upon things around than is usual with boys. Marius knew that those proud glances made kindly note of him for a moment, and felt something like friendship at first sight. There was a tone of reserve or gravity there, amid perfectly disciplined health, which, to his fancy, seemed to carry forward the expression of the austere sky and the clear song of the blackbird on that gray March evening. Flavian indeed was a creature who changed much with the changes of the passing light and shade about him, and was brilliant enough under the early sunshine in [50] school next morning. Of all that little world of more or less gifted youth, surely the centre was this lad of servile birth. Prince of the school, he had gained an easy dominion over the old Greek master by the fascination of his parts, and over his fellow-scholars by the figure he bore. He wore already the manly dress; and standing there in class, as he displayed his wonderful quickness in reckoning, or his taste in declaiming Homer, he was like a carved figure in motion, thought Marius, but with that indescribable gleam upon it which the words of Homer actually suggested, as perceptible on the visible forms of the gods—hoia theous epenenothen aien eontas.+

A story hung by him, a story which his comrades acutely connected with his habitual air of somewhat peevish pride. Two points were held to be clear amid its general vagueness—a rich stranger paid his schooling, and he was himself very poor, though there was an attractive piquancy in the poverty of Flavian which in a scholar of another figure might have been despised. Over Marius too his dominion was entire. Three years older than he, Flavian was appointed to help the younger boy in his studies, and Marius thus became virtually his servant in many things, taking his humours with a sort of grateful pride in being noticed at all, and, thinking over all this afterwards, found that the [51] fascination experienced by him had been a sentimental one, dependent on the concession to himself of an intimacy, a certain tolerance of his company, granted to none beside.

That was in the earliest days; and then, as their intimacy grew, the genius, the intellectual power of Flavian began its sway over him. The brilliant youth who loved dress, and dainty food, and flowers, and seemed to have a natural alliance with, and claim upon, everything else which was physically select and bright, cultivated also that foppery of words, of choice diction which was common among the elite spirits of that day; and Marius, early an expert and elegant penman, transcribed his verses (the euphuism of which, amid a genuine original power, was then so delightful to him) in beautiful ink, receiving in return the profit of Flavian's really great intellectual capacities, developed and accomplished under the ambitious desire to make his way effectively in life. Among other things he introduced him to the writings of a sprightly wit, then very busy with the pen, one Lucian—writings seeming to overflow with that intellectual light turned upon dim places, which, at least in seasons of mental fair weather, can make people laugh where they have been wont, perhaps, to pray. And, surely, the sunlight which filled those well-remembered early mornings in school, had had more than the usual measure of gold in it! [52] Marius, at least, would lie awake before the time, thinking with delight of the long coming hours of hard work in the presence of Flavian, as other boys dream of a holiday.

It was almost by accident at last, so wayward and capricious was he, that reserve gave way, and Flavian told the story of his father—a freedman, presented late in life, and almost against his will, with the liberty so fondly desired in youth, but on condition of the sacrifice of part of his peculium—the slave's diminutive hoard—amassed by many a self-denial, in an existence necessarily hard. The rich man, interested in the promise of the fair child born on his estate, had sent him to school. The meanness and dejection, nevertheless, of that unoccupied old age defined the leading memory of Flavian, revived sometimes, after this first confidence, with a burst of angry tears amid the sunshine. But nature had had her economy in nursing the strength of that one natural affection; for, save his half-selfish care for Marius, it was the single, really generous part, the one piety, in the lad's character. In him Marius saw the spirit of unbelief, achieved as if at one step. The much-admired freedman's son, as with the privilege of a natural aristocracy, believed only in himself, in the brilliant, and mainly sensuous gifts, he had, or meant to acquire.

And then, he had certainly yielded himself, [53] though still with untouched health, in a world where manhood comes early, to the seductions of that luxurious town, and Marius wondered sometimes, in the freer revelation of himself by conversation, at the extent of his early corruption. How often, afterwards, did evil things present themselves in malign association with the memory of that beautiful head, and with a kind of borrowed sanction and charm in its natural grace! To Marius, at a later time, he counted for as it were an epitome of the whole pagan world, the depth of its corruption, and its perfection of form. And still, in his mobility, his animation, in his eager capacity for various life, he was so real an object, after that visionary idealism of the villa. His voice, his glance, were like the breaking in of the solid world upon one, amid the flimsy fictions of a dream. A shadow, handling all things as shadows, had felt a sudden real and poignant heat in them.

Meantime, under his guidance, Marius was learning quickly and abundantly, because with a good will. There was that in the actual effectiveness of his figure which stimulated the younger lad to make the most of opportunity; and he had experience already that education largely increased one's capacity for enjoyment. He was acquiring what it is the chief function of all higher education to impart, the art, namely, of so relieving the ideal or poetic traits, [54] the elements of distinction, in our everyday life—of so exclusively living in them—that the unadorned remainder of it, the mere drift or debris of our days, comes to be as though it were not. And the consciousness of this aim came with the reading of one particular book, then fresh in the world, with which he fell in about this time—a book which awakened the poetic or romantic capacity as perhaps some other book might have done, but was peculiar in giving it a direction emphatically sensuous. It made him, in that visionary reception of every-day life, the seer, more especially, of a revelation in colour and form. If our modern education, in its better efforts, really conveys to any of us that kind of idealising power, it does so (though dealing mainly, as its professed instruments, with the most select and ideal remains of ancient literature) oftenest by truant reading; and thus it happened also, long ago, with Marius and his friend.

NOTES

43. +Transliteration: Mouseion. The word means "seat of the muses." Translation: "O sea! O shore! my own Helicon, / How many things have you uncovered to me, how many things suggested!" Pliny, Letters, Book I, ix, to Minicius Fundanus.

50. +Transliteration: hoia theous epenenothen aien eontas. Translation: "such as the gods are endowed with." Homer, Odyssey, 8.365.



CHAPTER V: THE GOLDEN BOOK

[55] THE two lads were lounging together over a book, half-buried in a heap of dry corn, in an old granary—the quiet corner to which they had climbed out of the way of their noisier companions on one of their blandest holiday afternoons. They looked round: the western sun smote through the broad chinks of the shutters. How like a picture! and it was precisely the scene described in what they were reading, with just that added poetic touch in the book which made it delightful and select, and, in the actual place, the ray of sunlight transforming the rough grain among the cool brown shadows into heaps of gold. What they were intent on was, indeed, the book of books, the "golden" book of that day, a gift to Flavian, as was shown by the purple writing on the handsome yellow wrapper, following the title Flaviane!—it said,

Flaviane! lege Felicitur! Flaviane! Vivas! Fioreas! Flaviane! Vivas! Gaudeas!

[56] It was perfumed with oil of sandal-wood, and decorated with carved and gilt ivory bosses at the ends of the roller.

And the inside was something not less dainty and fine, full of the archaisms and curious felicities in which that generation delighted, quaint terms and images picked fresh from the early dramatists, the lifelike phrases of some lost poet preserved by an old grammarian, racy morsels of the vernacular and studied prettinesses:—all alike, mere playthings for the genuine power and natural eloquence of the erudite artist, unsuppressed by his erudition, which, however, made some people angry, chiefly less well "got-up" people, and especially those who were untidy from indolence.

No! it was certainly not that old-fashioned, unconscious ease of the early literature, which could never come again; which, after all, had had more in common with the "infinite patience" of Apuleius than with the hack-work readiness of his detractors, who might so well have been "self-conscious" of going slip-shod. And at least his success was unmistakable as to the precise literary effect he had intended, including a certain tincture of "neology" in expression—nonnihil interdum elocutione novella parum signatum—in the language of Cornelius Fronto, the contemporary prince of rhetoricians. What words he had found for conveying, with a single touch, the sense of textures, colours, [57] incidents! "Like jewellers' work! Like a myrrhine vase!"—admirers said of his writing. "The golden fibre in the hair, the gold thread-work in the gown marked her as the mistress"—aurum in comis et in tunicis, ibi inflexum hic intextum, matronam profecto confitebatur—he writes, with his "curious felicity," of one of his heroines. Aurum intextum: gold fibre:—well! there was something of that kind in his own work. And then, in an age when people, from the emperor Aurelius downwards, prided themselves unwisely on writing in Greek, he had written for Latin people in their own tongue; though still, in truth, with all the care of a learned language. Not less happily inventive were the incidents recorded—story within story—stories with the sudden, unlooked-for changes of dreams. He had his humorous touches also. And what went to the ordinary boyish taste, in those somewhat peculiar readers, what would have charmed boys more purely boyish, was the adventure:—the bear loose in the house at night, the wolves storming the farms in winter, the exploits of the robbers, their charming caves, the delightful thrill one had at the question—"Don't you know that these roads are infested by robbers?"

The scene of the romance was laid in Thessaly, the original land of witchcraft, and took one up and down its mountains, and into its old weird towns, haunts of magic and [58] incantation, where all the more genuine appliances of the black art, left behind her by Medea when she fled through that country, were still in use. In the city of Hypata, indeed, nothing seemed to be its true self—"You might think that through the murmuring of some cadaverous spell, all things had been changed into forms not their own; that there was humanity in the hardness of the stones you stumbled on; that the birds you heard singing were feathered men; that the trees around the walls drew their leaves from a like source. The statues seemed about to move, the walls to speak, the dumb cattle to break out in prophecy; nay! the very sky and the sunbeams, as if they might suddenly cry out." Witches are there who can draw down the moon, or at least the lunar virus—that white fluid she sheds, to be found, so rarely, "on high, heathy places: which is a poison. A touch of it will drive men mad."

And in one very remote village lives the sorceress Pamphile, who turns her neighbours into various animals. What true humour in the scene where, after mounting the rickety stairs, Lucius, peeping curiously through a chink in the door, is a spectator of the transformation of the old witch herself into a bird, that she may take flight to the object of her affections—into an owl! "First she stripped off every rag she had. Then opening a certain chest she took from it many small boxes, and removing the lid [59] of one of them, rubbed herself over for a long time, from head to foot, with an ointment it contained, and after much low muttering to her lamp, began to jerk at last and shake her limbs. And as her limbs moved to and fro, out burst the soft feathers: stout wings came forth to view: the nose grew hard and hooked: her nails were crooked into claws; and Pamphile was an owl. She uttered a queasy screech; and, leaping little by little from the ground, making trial of herself, fled presently, on full wing, out of doors."

By clumsy imitation of this process, Lucius, the hero of the romance, transforms himself, not as he had intended into a showy winged creature, but into the animal which has given name to the book; for throughout it there runs a vein of racy, homely satire on the love of magic then prevalent, curiosity concerning which had led Lucius to meddle with the old woman's appliances. "Be you my Venus," he says to the pretty maid-servant who has introduced him to the view of Pamphile, "and let me stand by you a winged Cupid!" and, freely applying the magic ointment, sees himself transformed, "not into a bird, but into an ass!"

Well! the proper remedy for his distress is a supper of roses, could such be found, and many are his quaintly picturesque attempts to come by them at that adverse season; as he contrives to do at last, when, the grotesque procession of Isis [60] passing by with a bear and other strange animals in its train, the ass following along with the rest suddenly crunches the chaplet of roses carried in the High-priest's hand.

Meantime, however, he must wait for the spring, with more than the outside of an ass; "though I was not so much a fool, nor so truly an ass," he tells us, when he happens to be left alone with a daintily spread table, "as to neglect this most delicious fare, and feed upon coarse hay." For, in truth, all through the book, there is an unmistakably real feeling for asses, with bold touches like Swift's, and a genuine animal breadth. Lucius was the original ass, who peeping slily from the window of his hiding-place forgot all about the big shade he cast just above him, and gave occasion to the joke or proverb about "the peeping ass and his shadow."

But the marvellous, delight in which is one of the really serious elements in most boys, passed at times, those young readers still feeling its fascination, into what French writers call the macabre—that species of almost insane pre-occupation with the materialities of our mouldering flesh, that luxury of disgust in gazing on corruption, which was connected, in this writer at least, with not a little obvious coarseness. It was a strange notion of the gross lust of the actual world, that Marius took from some of these episodes. "I am told," they read, "that [61] when foreigners are interred, the old witches are in the habit of out-racing the funeral procession, to ravage the corpse"—in order to obtain certain cuttings and remnants from it, with which to injure the living—"especially if the witch has happened to cast her eye upon some goodly young man." And the scene of the night-watching of a dead body lest the witches should come to tear off the flesh with their teeth, is worthy of Theophile Gautier.

But set as one of the episodes in the main narrative, a true gem amid its mockeries, its coarse though genuine humanity, its burlesque horrors, came the tale of Cupid and Psyche, full of brilliant, life-like situations, speciosa locis, and abounding in lovely visible imagery (one seemed to see and handle the golden hair, the fresh flowers, the precious works of art in it!) yet full also of a gentle idealism, so that you might take it, if you chose, for an allegory. With a concentration of all his finer literary gifts, Apuleius had gathered into it the floating star-matter of many a delightful old story.—

The Story of Cupid and Psyche.

In a certain city lived a king and queen who had three daughters exceeding fair. But the beauty of the elder sisters, though pleasant to behold, yet passed not the measure of human praise, while such was the loveliness of the [62] youngest that men's speech was too poor to commend it worthily and could express it not at all. Many of the citizens and of strangers, whom the fame of this excellent vision had gathered thither, confounded by that matchless beauty, could but kiss the finger-tips of their right hands at sight of her, as in adoration to the goddess Venus herself. And soon a rumour passed through the country that she whom the blue deep had borne, forbearing her divine dignity, was even then moving among men, or that by some fresh germination from the stars, not the sea now, but the earth, had put forth a new Venus, endued with the flower of virginity.

This belief, with the fame of the maiden's loveliness, went daily further into distant lands, so that many people were drawn together to behold that glorious model of the age. Men sailed no longer to Paphos, to Cnidus or Cythera, to the presence of the goddess Venus: her sacred rites were neglected, her images stood uncrowned, the cold ashes were left to disfigure her forsaken altars. It was to a maiden that men's prayers were offered, to a human countenance they looked, in propitiating so great a godhead: when the girl went forth in the morning they strewed flowers on her way, and the victims proper to that unseen goddess were presented as she passed along. This conveyance of divine worship to a mortal kindled meantime the anger of the true Venus. "Lo! now, the ancient [63] parent of nature," she cried, "the fountain of all elements! Behold me, Venus, benign mother of the world, sharing my honours with a mortal maiden, while my name, built up in heaven, is profaned by the mean things of earth! Shall a perishable woman bear my image about with her? In vain did the shepherd of Ida prefer me! Yet shall she have little joy, whosoever she be, of her usurped and unlawful loveliness!" Thereupon she called to her that winged, bold boy, of evil ways, who wanders armed by night through men's houses, spoiling their marriages; and stirring yet more by her speech his inborn wantonness, she led him to the city, and showed him Psyche as she walked.

"I pray thee," she said, "give thy mother a full revenge. Let this maid become the slave of an unworthy love." Then, embracing him closely, she departed to the shore and took her throne upon the crest of the wave. And lo! at her unuttered will, her ocean-servants are in waiting: the daughters of Nereus are there singing their song, and Portunus, and Salacia, and the tiny charioteer of the dolphin, with a host of Tritons leaping through the billows. And one blows softly through his sounding sea-shell, another spreads a silken web against the sun, a third presents the mirror to the eyes of his mistress, while the others swim side by side below, drawing her chariot. Such was the escort of Venus as she went upon the sea.

[64] Psyche meantime, aware of her loveliness, had no fruit thereof. All people regarded and admired, but none sought her in marriage. It was but as on the finished work of the craftsman that they gazed upon that divine likeness. Her sisters, less fair than she, were happily wedded. She, even as a widow, sitting at home, wept over her desolation, hating in her heart the beauty in which all men were pleased.

And the king, supposing the gods were angry, inquired of the oracle of Apollo, and Apollo answered him thus: "Let the damsel be placed on the top of a certain mountain, adorned as for the bed of marriage and of death. Look not for a son-in-law of mortal birth; but for that evil serpent-thing, by reason of whom even the gods tremble and the shadows of Styx are afraid."

So the king returned home and made known the oracle to his wife. For many days she lamented, but at last the fulfilment of the divine precept is urgent upon her, and the company make ready to conduct the maiden to her deadly bridal. And now the nuptial torch gathers dark smoke and ashes: the pleasant sound of the pipe is changed into a cry: the marriage hymn concludes in a sorrowful wailing: below her yellow wedding-veil the bride shook away her tears; insomuch that the whole city was afflicted together at the ill-luck of the stricken house.

But the mandate of the god impelled the hapless Psyche to her fate, and, these solemnities [65] being ended, the funeral of the living soul goes forth, all the people following. Psyche, bitterly weeping, assists not at her marriage but at her own obsequies, and while the parents hesitate to accomplish a thing so unholy the daughter cries to them: "Wherefore torment your luckless age by long weeping? This was the prize of my extraordinary beauty! When all people celebrated us with divine honours, and in one voice named the New Venus, it was then ye should have wept for me as one dead. Now at last I understand that that one name of Venus has been my ruin. Lead me and set me upon the appointed place. I am in haste to submit to that well-omened marriage, to behold that goodly spouse. Why delay the coming of him who was born for the destruction of the whole world?"

She was silent, and with firm step went on the way. And they proceeded to the appointed place on a steep mountain, and left there the maiden alone, and took their way homewards dejectedly. The wretched parents, in their close-shut house, yielded themselves to perpetual night; while to Psyche, fearful and trembling and weeping sore upon the mountain-top, comes the gentle Zephyrus. He lifts her mildly, and, with vesture afloat on either side, bears her by his own soft breathing over the windings of the hills, and sets her lightly among the flowers in the bosom of a valley below.

Psyche, in those delicate grassy places, lying [66] sweetly on her dewy bed, rested from the agitation of her soul and arose in peace. And lo! a grove of mighty trees, with a fount of water, clear as glass, in the midst; and hard by the water, a dwelling-place, built not by human hands but by some divine cunning. One recognised, even at the entering, the delightful hostelry of a god. Golden pillars sustained the roof, arched most curiously in cedar-wood and ivory. The walls were hidden under wrought silver:—all tame and woodland creatures leaping forward to the visitor's gaze. Wonderful indeed was the craftsman, divine or half-divine, who by the subtlety of his art had breathed so wild a soul into the silver! The very pavement was distinct with pictures in goodly stones. In the glow of its precious metal the house is its own daylight, having no need of the sun. Well might it seem a place fashioned for the conversation of gods with men!

Psyche, drawn forward by the delight of it, came near, and, her courage growing, stood within the doorway. One by one, she admired the beautiful things she saw; and, most wonderful of all! no lock, no chain, nor living guardian protected that great treasure house. But as she gazed there came a voice—a voice, as it were unclothed of bodily vesture—"Mistress!" it said, "all these things are thine. Lie down, and relieve thy weariness, and rise again for the bath when thou wilt. We thy servants, whose [67] voice thou hearest, will be beforehand with our service, and a royal feast shall be ready."

And Psyche understood that some divine care was providing, and, refreshed with sleep and the Bath, sat down to the feast. Still she saw no one: only she heard words falling here and there, and had voices alone to serve her. And the feast being ended, one entered the chamber and sang to her unseen, while another struck the chords of a harp, invisible with him who played on it. Afterwards the sound of a company singing together came to her, but still so that none were present to sight; yet it appeared that a great multitude of singers was there.

And the hour of evening inviting her, she climbed into the bed; and as the night was far advanced, behold a sound of a certain clemency approaches her. Then, fearing for her maidenhood in so great solitude, she trembled, and more than any evil she knew dreaded that she knew not. And now the husband, that unknown husband, drew near, and ascended the couch, and made her his wife; and lo! before the rise of dawn he had departed hastily. And the attendant voices ministered to the needs of the newly married. And so it happened with her for a long season. And as nature has willed, this new thing, by continual use, became a delight to her: the sound of the voice grew to be her solace in that condition of loneliness and uncertainty.

[68] One night the bridegroom spoke thus to his beloved, "O Psyche, most pleasant bride! Fortune is grown stern with us, and threatens thee with mortal peril. Thy sisters, troubled at the report of thy death and seeking some trace of thee, will come to the mountain's top. But if by chance their cries reach thee, answer not, neither look forth at all, lest thou bring sorrow upon me and destruction upon thyself." Then Psyche promised that she would do according to his will. But the bridegroom was fled away again with the night. And all that day she spent in tears, repeating that she was now dead indeed, shut up in that golden prison, powerless to console her sisters sorrowing after her, or to see their faces; and so went to rest weeping.

And after a while came the bridegroom again, and lay down beside her, and embracing her as she wept, complained, "Was this thy promise, my Psyche? What have I to hope from thee? Even in the arms of thy husband thou ceasest not from pain. Do now as thou wilt. Indulge thine own desire, though it seeks what will ruin thee. Yet wilt thou remember my warning, repentant too late." Then, protesting that she is like to die, she obtains from him that he suffer her to see her sisters, and present to them moreover what gifts she would of golden ornaments; but therewith he ofttimes advised her never at any time, yielding to pernicious counsel, to enquire concerning his bodily form, lest she fall, [69] through unholy curiosity, from so great a height of fortune, nor feel ever his embrace again. "I would die a hundred times," she said, cheerful at last, "rather than be deprived of thy most sweet usage. I love thee as my own soul, beyond comparison even with Love himself. Only bid thy servant Zephyrus bring hither my sisters, as he brought me. My honeycomb! My husband! Thy Psyche's breath of life!" So he promised; and after the embraces of the night, ere the light appeared, vanished from the hands of his bride.

And the sisters, coming to the place where Psyche was abandoned, wept loudly among the rocks, and called upon her by name, so that the sound came down to her, and running out of the palace distraught, she cried, "Wherefore afflict your souls with lamentation? I whom you mourn am here." Then, summoning Zephyrus, she reminded him of her husband's bidding; and he bare them down with a gentle blast. "Enter now," she said, "into my house, and relieve your sorrow in the company of Psyche your sister."

And Psyche displayed to them all the treasures of the golden house, and its great family of ministering voices, nursing in them the malice which was already at their hearts. And at last one of them asks curiously who the lord of that celestial array may be, and what manner of man her husband? And Psyche [70] answered dissemblingly, "A young man, handsome and mannerly, with a goodly beard. For the most part he hunts upon the mountains." And lest the secret should slip from her in the way of further speech, loading her sisters with gold and gems, she commanded Zephyrus to bear them away.

And they returned home, on fire with envy. "See now the injustice of fortune!" cried one. "We, the elder children, are given like servants to be the wives of strangers, while the youngest is possessed of so great riches, who scarcely knows how to use them. You saw, Sister! what a hoard of wealth lies in the house; what glittering gowns; what splendour of precious gems, besides all that gold trodden under foot. If she indeed hath, as she said, a bridegroom so goodly, then no one in all the world is happier. And it may be that this husband, being of divine nature, will make her too a goddess. Nay! so in truth it is. It was even thus she bore herself. Already she looks aloft and breathes divinity, who, though but a woman, has voices for her handmaidens, and can command the winds." "Think," answered the other, "how arrogantly she dealt with us, grudging us these trifling gifts out of all that store, and when our company became a burden, causing us to be hissed and driven away from her through the air! But I am no woman if she keep her hold on this great fortune; and if the insult done us has touched [71] thee too, take we counsel together. Meanwhile let us hold our peace, and know naught of her, alive or dead. For they are not truly happy of whose happiness other folk are unaware."

And the bridegroom, whom still she knows not, warns her thus a second time, as he talks with her by night: "Seest thou what peril besets thee? Those cunning wolves have made ready for thee their snares, of which the sum is that they persuade thee to search into the fashion of my countenance, the seeing of which, as I have told thee often, will be the seeing of it no more for ever. But do thou neither listen nor make answer to aught regarding thy husband. Besides, we have sown also the seed of our race. Even now this bosom grows with a child to be born to us, a child, if thou but keep our secret, of divine quality; if thou profane it, subject to death." And Psyche was glad at the tidings, rejoicing in that solace of a divine seed, and in the glory of that pledge of love to be, and the dignity of the name of mother. Anxiously she notes the increase of the days, the waning months. And again, as he tarries briefly beside her, the bridegroom repeats his warning:

"Even now the sword is drawn with which thy sisters seek thy life. Have pity on thyself, sweet wife, and upon our child, and see not those evil women again." But the sisters make their way into the palace once more, crying to her in [72] wily tones, "O Psyche! and thou too wilt be a mother! How great will be the joy at home! Happy indeed shall we be to have the nursing of the golden child. Truly if he be answerable to the beauty of his parents, it will be a birth of Cupid himself."

So, little by little, they stole upon the heart of their sister. She, meanwhile, bids the lyre to sound for their delight, and the playing is heard: she bids the pipes to move, the quire to sing, and the music and the singing come invisibly, soothing the mind of the listener with sweetest modulation. Yet not even thereby was their malice put to sleep: once more they seek to know what manner of husband she has, and whence that seed. And Psyche, simple over-much, forgetful of her first story, answers, "My husband comes from a far country, trading for great sums. He is already of middle age, with whitening locks." And therewith she dismisses them again.

And returning home upon the soft breath of Zephyrus one cried to the other, "What shall be said of so ugly a lie? He who was a young man with goodly beard is now in middle life. It must be that she told a false tale: else is she in very truth ignorant what manner of man he is. Howsoever it be, let us destroy her quickly. For if she indeed knows not, be sure that her bridegroom is one of the gods: it is a god she bears in her womb. And let [73] that be far from us! If she be called mother of a god, then will life be more than I can bear."

So, full of rage against her, they returned to Psyche, and said to her craftily, "Thou livest in an ignorant bliss, all incurious of thy real danger. It is a deadly serpent, as we certainly know, that comes to sleep at thy side. Remember the words of the oracle, which declared thee destined to a cruel beast. There are those who have seen it at nightfall, coming back from its feeding. In no long time, they say, it will end its blandishments. It but waits for the babe to be formed in thee, that it may devour thee by so much the richer. If indeed the solitude of this musical place, or it may be the loathsome commerce of a hidden love, delight thee, we at least in sisterly piety have done our part." And at last the unhappy Psyche, simple and frail of soul, carried away by the terror of their words, losing memory of her husband's precepts and her own promise, brought upon herself a great calamity. Trembling and turning pale, she answers them, "And they who tell those things, it may be, speak the truth. For in very deed never have I seen the face of my husband, nor know I at all what manner of man he is. Always he frights me diligently from the sight of him, threatening some great evil should I too curiously look upon his face. Do ye, if ye can help your sister in her great peril, stand by her now."

[74] Her sisters answered her, "The way of safety we have well considered, and will teach thee. Take a sharp knife, and hide it in that part of the couch where thou art wont to lie: take also a lamp filled with oil, and set it Privily behind the curtain. And when he shall have drawn up his coils into the accustomed place, and thou hearest him breathe in sleep, slip then from his side and discover the lamp, and, knife in hand, put forth thy strength, and strike off the serpent's head." And so they departed in haste.

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