Hypatia by Charles Kingsley (phonics story books txt) 📖

‘The pestilence.—What other fate can we expect, who breathe an air tainted with corpses, and sit under a sky darkened with carrion birds? But I could endure even that, if I could work, if I could help. But to sit here, imprisoned now for months between these hateful towers; night after night to watch the sky, red with burning homesteads; day after day to have my ears ring with the shrieks of the dying and the captives—for they have begun now to murder every male down to the baby at the breast—and to feel myself utterly fettered, impotent, sitting here like some palsied idiot, waiting for my end! I long to rush out, and fall fighting, sword in hand: but I am their last, their only hope. The governors care nothing for our supplications. In vain have I memorialised Gennadius and Innocent, with what little eloquence my misery has not stunned in me. But there is no resolution, no unanimity left in the land. The soldiery are scattered in small garrisons, employed entirely in protecting the private property of their officers. The Ausurians defeat them piecemeal, and, armed with their spoils, actually have begun to beleaguer fortified towns; and now there is nothing left for us, but to pray that, like Ulysses, we may be devoured the last. What am I doing? I am selfishly pouring out my own sorrows, instead of listening to yours.’

‘Nay, friend, you are talking of the sorrows of your country, not of your own. As for me, I have no sorrow—only a despair: which, being irremediable, may well wait. But you—oh, you must not stay here. Why not escape to Alexandria?’

‘I will die at my post as I have lived, the father of my people. When the last ruin comes, and Cyrene itself is besieged, I shall return thither from my present outpost, and the conquerors shall find the bishop in his place before the altar. There I have offered for years the unbloody sacrifice to Him, who will perhaps require of me a bloody one, that so the sight of an altar polluted by the murder of His priest, may end the sum of Pentapolitan woe, and arouse Him to avenge His slaughtered sheep! There, we will talk no more of it. This, at least, I have left in my power, to make you welcome. And after supper you shall tell me what brings you hither.’

And the good bishop, calling his servant, set to work to show his guest such hospitality as the invaders had left in his power.

Raphael’s usual insight had not deserted him when, in his utter perplexity, he went, almost instinctively, straight to Synesius. The Bishop of Cyrene, to judge from the charming private letters which he has left, was one of those many-sided, volatile, restless men, who taste joy and sorrow, if not deeply or permanently, yet abundantly and passionately. He lived, as Raphael had told Orestes, in a whirlwind of good deeds, meddling and toiling for the mere pleasure of action; and as soon as there was nothing to be done, which, till lately, had happened seldom enough with him, paid the penalty for past excitement in fits of melancholy. A man of magniloquent and flowery style, not without a vein of self-conceit; yet withal of overflowing kindliness, racy humour, and unflinching courage, both physical and moral; with a very clear practical faculty, and a very muddy speculative one—though, of course, like the rest of the world, he was especially proud of his own weakest side, and professed the most passionate affection for philosophic meditation; while his detractors hinted, not without a show of reason, that he was far more of an adept in soldiering and dog- breaking than in the mysteries of the unseen world.

To him Raphael betook himself, he hardly knew why; certainly not for philosophic consolation; perhaps because Synesius was, as Raphael used to say, the only Christian from whom he had ever heard a hearty laugh; perhaps because he had some wayward hope, unconfessed even to himself, that he might meet at Synesius’s house the very companions from whom he had just fled. He was fluttering round Victoria’s new and strange brilliance like a moth round the candle, as he confessed, after supper, to his host; and now he was come hither, on the chance of being able to singe his wings once more.

Not that his confession was extracted without much trouble to the good old man, who, seeing at once that Raphael had some weight upon his mind, which he longed to tell, and yet was either too suspicious or too proud to tell, set himself to ferret out the secret, and forgot all his sorrows for the time, as soon as he found a human being to whom he might do good. But Raphael was inexplicably wayward and unlike himself. All his smooth and shallow persiflage, even his shrewd satiric humour, had vanished. He seemed parched by some inward fever; restless, moody, abrupt, even peevish; and Synesius’s curiosity rose with his disappointment, as Raphael went on obstinately declining to consult the very physician before whom he presented himself as patient.

‘And what can you do for me, if I did tell you?’

‘Then allow me, my very dear friend, to ask this. As you deny having visited me on my own account, on what account did you visit me?’

‘Can you ask? To enjoy the society of the most finished gentleman of Pentapolis.’

‘And was that worth a week’s journey in perpetual danger of death?’

‘As for danger of death, that weighs little with a man who is careless of life. And as for the week’s journey, I had a dream one night, on my way, which made me question whether I were wise in troubling a Christian bishop with any thoughts or questions which relate merely to poor human beings like myself, who marry and are given in marriage.’

‘You forget, friend, that you are speaking to one who has married, and loved—and lost.’

‘I did not. But you see how rude I am growing. I am no fit company for you, or any man. I believe I shall end by turning robber-chief, and heading a party of Ausurians.’

‘But,’ said the patient Synesius ‘you have forgotten your dream all this while.

‘Forgotten!—I did not promise to tell it you—did I?’

‘No; but as it seems to have contained some sort of accusation against my capacity, do you not think it but fair to tell the accused what it was?’

Raphael smiled.

‘Well then …. Suppose I had dreamt this. That a philosopher, an academic, and a believer in nothing and in no man, had met at Berenice certain rabbis of the Jews, and heard them reading and expounding a certain book of Solomon—the Song of Songs. You, as a learned man, know into what sort of trumpery allegory they would contrive to twist it; how the bride’s eyes were to mean the scribes who were full of wisdom, as the pools of Heshbon were of water; and her stature spreading like a palm-tree, the priests who spread out their hands when blessing the people; and the left hand which should be under her head, the Tephilim which these old pedants wore on their left wrists; and the right hand which should hold her, the Mezuzah which they fixed on the right side of their doors to keep off devils; and so forth.’

‘I have heard such silly Cabbalisms, certainly.’

‘You have? Then suppose that I went on, and saw in my dream how this same academic and unbeliever, being himself also a Hebrew of the Hebrews, snatched the roll out of the rabbis’ hands, and told them that they were a party of fools for trying to set forth what the book might possibly mean, before they had found out what it really did mean; and that they could only find out that by looking honestly at the plain words to see what Solomon meant by it. And then, suppose that this same apostate Jew, this member of the synagogue of Satan, in his carnal and lawless imaginations, had waxed eloquent with the eloquence of devils, and told them that the book set forth, to those who had eyes to see, how Solomon the great king, with his threescore queens, and fourscore concubines, and virgins without number, forgets all his seraglio and his luxury in pure and noble love for the undefiled, who is but one; and how as his eyes are opened to see that God made the one man for the one woman, and the one woman to the one man, even as it was in the garden of Eden, so all his heart and thoughts become pure, and gentle, and simple; how the song of the birds, and the scent of the grapes, and the spicy southern gales, and all the simple country pleasures of the glens of Lebanon, which he shares with his own vine-dressers and slaves, become more precious in his eyes than all his palaces and artificial pomp; and the man feels that he is in harmony, for the first time in his life, with the universe of God, and with the mystery of the seasons; that within him, as well as without him, the winter is past, and the rain is over and gone; the flowers appear on the earth, and the voice of the turtle is heard in the land …. And suppose I saw in my dream how the rabbis, when they heard those wicked words, stopped their ears with one accord, and ran upon that son of Belial and cast him out, because he blasphemed their sacred books by his carnal interpretations. And suppose—I only say suppose—that I saw in my dream how the poor man said in his heart, “I will go to the Christians; they acknowledge the sacredness of this same book; and they say that their God taught them that ‘in the beginning God made man, male and female.’ Perhaps they will tell me whether this Song of Songs does not, as it seems to me to do, show the passage upwards from brutal polygamy to that monogamy which they so solemnly command, and agree with me, that it is because the song preaches this that it has a right to take its place among the holy writings? You, as a Christian bishop, should know what answer such a man would receive …. You are silent? Then I will tell you what answer he seemed to receive in my dream. “O blasphemous and carnal man, who pervertest Holy Scripture into a cloak for thine own licentiousness, as if it spoke of man’s base and sensual affections, know that this book is to be spiritually interpreted of the marriage between the soul and its Creator, and that it is from this very book that the Catholic Church derives her strongest arguments in favour of holy virginity, and the glories of a celibate life.”’

Synesius was still silent.

‘And what do you think I saw in my dream that that man did when he found these Christians enforcing, as a necessary article of practice, as well as of faith, a baseless and bombastic metaphor, borrowed from that very Neo-Platonism out of which he had just fled for his life? He cursed the day he was born, and the hour in which his father was told, “Thou hast gotten a man-child,” and said, “Philosophers, Jews, and Christians, farewell for ever and a day! The clearest words of your most sacred books mean anything or nothing’ as the case may suit your fancies; and there