Hypatia — Ch 30: Every Man To His Own Place, pt 2 (3754 words)

And without waiting for an answer, Raphael bowed himself out of the august presence, and sailing for Berenice that very day, with Eudaimon and his negro wife, went to his own place; there to labour and to succour, a sad and stern, and yet a loving and a much-loved man, for many a year to come.

And now we will leave Alexandria also, and taking a forward leap of some twenty years, see how all other persons mentioned in this history went, likewise, each to his own place.

...............

A little more than twenty years after, the wisest and holiest man in the East was writing of Cyril, just deceased-- ‘His death made those who survived him joyful; but it grieved most probably the dead; and there is cause to fear, lest, finding his presence too troublesome, they should send him back to us....

May it come to pass, by your prayers, that he may obtain mercy and forgiveness, that the immeasurable grace of God may prevail over his wickedness!....

’ So wrote Theodoret in days when men had not yet intercalated into Holy Writ that line of an obscure modern hymn, which proclaims to man the good news that ‘There is no repentance in the grave.

’ Let that be as it may, Cyril has gone to his own place.

What that place is in history is but too well known.

What it is in the sight of Him unto whom all live for ever, is no concern of ours.

May He whose mercy is over all His works, have mercy upon all, whether orthodox or unorthodox, Papist or Protestant, who, like Cyril, begin by lying for the cause of truth; and setting off upon that evil road, arrive surely, with the Scribes and Pharisees of old, sooner or later at their own place!

True, he and his monks had conquered; but Hypatia did not die unavenged.

In the hour of that unrighteous victory, the Church of Alexandria received a deadly wound.

It had admitted and sanctioned those habits of doing evil that good may come, of pious intrigue, and at last of open persecution, which are certain to creep in wheresoever men attempt to set up a merely religious empire, independent of human relationships and civil laws; to ‘establish,’ in short, a ‘theocracy,’ and by that very act confess their secret disbelief that God is ruling already.

And the Egyptian Church grew, year by year, more lawless and inhuman.

Freed from enemies without, and from the union which fear compels, it turned its ferocity inward, to prey on its own vitals, and to tear itself in pieces by a voluntary suicide, with mutual anathemas and exclusions, till it ended as a mere chaos of idolatrous sects, persecuting each other for metaphysical propositions, which, true or false, were equally heretical in their mouths, because they used them only as watch-words of division.

Orthodox or unorthodox, they knew not God, for they knew neither righteousness, nor love, nor peace....

They ‘hated their brethren, and walked on still in darkness, not knowing whither they were going’....

till Amrou and his Mohammedans appeared; and whether they discovered the fact or not, they went to their own place....

Though the mills of God grind slowly, yet they grind exceeding small;

Though He stands and waits with patience, with exactness grinds He all-- And so found, in due time, the philosophers as well as the ecclesiastics of Alexandria.

Twenty years after Hypatia’s death, philosophy was flickering down to the very socket.

Hypatia’s murder was its death-blow.

In language tremendous and unmistakable, philosophers had been informed that mankind had done with them; that they had been weighed in the balances, and found wanting; that if they had no better Gospel than that to preach, they must make way for those who had.

And they did make way.

We hear little or nothing of them or their wisdom henceforth, except at Athens, where Proclus, Marinus, Isidore, and others kept up ‘the golden chain of the Platonic succession,’ and descended deeper and deeper, one after the other, into the realms of confusion--confusion of the material with the spiritual, of the subject with the object, the moral with the intellectual; self-consistent in one thing only,--namely, in their exclusive Pharisaism utterly unable to proclaim any good news for man as man, or even to conceive of the possibility of such, and gradually looking with more and more complacency on all superstitious which did not involve that one idea, which alone they stated,--namely, the Incarnation; craving after signs and wonders, dabbling in magic, astrology, and barbarian fetichisms; bemoaning the fallen age, and barking querulously at every form of human thought except their own;

writing pompous biographies, full of bad Greek, worse taste, and still worse miracles....

--That last drear mood Of envious sloth, and proud decrepitude; No faith, no art, no king, no priest, no God; While round the freezing founts of life in snarling ring, Crouch’d on the bareworn sod, Babbling about the unreturning spring, And whining for dead gods, who cannot save, The toothless systems shiver to their grave.

The last scene of their tragedy was not without a touch of pathos In the year 629, Justinian finally closed, by imperial edict, the schools of Athens.

They had nothing more to tell the world, but what the world had yawned over a thousand times before: why should they break the blessed silence by any more such noises?

The philosophers felt so themselves.

They had no mind to be martyrs, for they had nothing for which to testify.

They had no message for mankind, and mankind no interest for them.

All that was left for them was to take care of their own souls; and fancying that they saw something like Plato’s ideal republic in the pure monotheism of the Guebres, their philosophic emperor the Khozroo, and his holy caste of magi, seven of them set off to Persia, to forget the hateful existence of Christianity in that realised ideal.

Alas for the facts!

The purest monotheism, they discovered, was perfectly compatible with bigotry and ferocity, luxury and tyranny, serails and bowstrings, incestuous marriages and corpses exposed to the beasts of the field and the fowls of the air; and in reasonable fear for their own necks, the last seven Sages of Greece returned home weary-hearted, into the Christian Empire from which they had fled, fully contented with the permission, which the Khozroo had obtained for them from Justinian, to hold their peace, and die among decent people.

So among decent people they died, leaving behind them, as their last legacy to mankind, Simplicius’s Commentaries on Epictetus’s _Enchiridion_, an essay on the art of egotism, by obeying which, whosoever list may become as perfect a Pharisee as ever darkened the earth of God.

Peace be to their ashes!....

They are gone to their own place................

Wulf, too, had gone to his own place, wheresoever that may be.

He died in Spain, full of years and honours, at the court of Adolf and Placidia, having resigned his sovereignty into the hands of his lawful chieftain, and having lived long enough to see Goderic and his younger companions in arms settled with their Alexandrian brides upon the sunny slopes from which they had expelled the Vandals and the Suevi, to be the ancestors of ‘bluest-blooded’ Castilian nobles.

Wulf died, as he had lived, a heathen.

Placidia, who loved him well, as she loved all righteous and noble souls, had succeeded once in persuading him to accept baptism.

Adolf himself acted as one of his sponsors; and the old warrior was in the act of stepping into the font, when he turned suddenly to the bishop, and asked where were the souls of his heathen ancestors?

‘In hell,’ replied the worthy prelate.

Wulf drew back from the font, and threw his bearskin cloak around him....

‘He would prefer, if Adolf had no objection, to go to his own people.

’ [Footnote: A fact.

] And so he died unbaptized, and went to his own place.

Victoria was still alive and busy: but Augustine’s warning had come true-she had found trouble in the flesh.

The day of the Lord had come, and Vandal tyrants were now the masters of the fair corn-lands of Africa.

Her father and brother were lying by the side of Raphael Aben-Ezra, beneath the ruined walls of Hippo, slain, long years before, in the vain attempt to deliver their country from the invading swarms.

But they had died the death of heroes: and Victoria was content.

And it was whispered, among the down-trodden Catholics, who clung to her as an angel of mercy, that she, too, had endured strange misery and disgrace;

that her delicate limbs bore the scars of fearful tortures; that a room in her house, into which none ever entered but herself, contained a young boy’s grave; and that she passed long nights of prayer upon the spot, where lay her only child, martyred by the hands of Arian persecutors.

Nay, some of the few who, having dared to face that fearful storm, had survived its fury, asserted that she herself, amid her own shame and agony, had cheered the shrinking boy on to his glorious death.

But though she had found trouble in the flesh, her spirit knew none.

Clear-eyed and joyful as when she walked by her father’s side on the field of Ostia, she went to and fro among the victims of Vandal rapine and persecution, spending upon the maimed, the sick, the ruined, the small remnants of her former wealth, and winning, by her purity and her piety, the reverence and favour even of the barbarian conquerors.

She had her work to do, and she did it, and was content; and, in good time, she also went to her own place.

Abbot Pambo, as well as Arsenius, had been dead several years; the abbot’s place was filled, by his own dying command, by a hermit from the neighbouring deserts, who had made himself famous for many miles round, by his extraordinary austerities, his ceaseless prayers, his loving wisdom, and, it was rumoured, by various cures which could only be attributed to miraculous powers.

While still in the prime of his manhood, he was dragged, against his own entreaties, from a lofty cranny of the cliffs to reside over the Laura of Scetis, and ordained a deacon at the advice of Pambo, by the bishop of the diocese, who, three years afterwards, took on himself to command him to enter the priesthood.

The elder monks considered it an indignity to be ruled by so young a man: but the monastery throve and grew rapidly under his government.

His sweetness, patience, and humility, and above all, his marvellous understanding of the doubts and temptations of his own generation, soon drew around him all whose sensitiveness or waywardness had made them unmanageable in the neighbouring monasteries.

As to David in the mountains, so to him, every one who was discontented, and every one who was oppressed, gathered themselves.

The neighbouring abbots were at first inclined to shrink from him, as one who ate and drank with publicans and sinners: but they held their peace, when they saw those whom they had driven out as reprobates labouring peacefully and cheerfully under Philammon.

The elder generation of Scetis, too, saw, with some horror, the new influx of sinners: but their abbot had but one answer to their remonstrances--‘Those who are whole need not a physician, but those who are sick.

’ Never was the young abbot heard to speak harshly of any human being.

‘When thou halt tried in vain for seven years,’ he used to say, ‘to convert a sinner, then only wilt thou have a right to suspect him of being a worse man than thyself.

’ That there is a seed of good in all men, a Divine Word and Spirit striving with all men, a gospel and good news which would turn the hearts of all men, if abbots and priests could but preach it aright, was his favourite doctrine, and one which he used to defend, when, at rare intervals, he allowed himself to discuss any subject from the writings of his favourite theologian, Clement of Alexandria.

Above all, he stopped, by stern rebuke, any attempt to revile either heretics or heathens.

‘On the Catholic Church alone,’ he used to say, ‘lies the blame of all heresy and unbelief: for if she were but for one day that which she ought to be, the world would be converted before nightfall.

’ To one class of sins, indeed, he was inexorable--all but ferocious; to the sins, namely, of religious persons.

In proportion to any man’s reputation for orthodoxy and sanctity, Philammon’s judgment of him was stern and pitiless.

More than once events proved him to have been unjust: when he saw himself to be so, none could confess his mistake more frankly, or humiliate himself for it more bitterly: but from his rule he never swerved; and the Pharisees of the Nile dreaded and avoided him, as much as the publicans and sinners loved and followed him.

One thing only in his conduct gave some handle for scandal, among the just persons who needed no repentance.

It was well known that in his most solemn devotions, on those long nights of unceasing prayer and self-discipline, which won him a reputation for superhuman sanctity, there mingled always with his prayers the names of two women.

And, when some worthy elder, taking courage from his years, dared to hint kindly to him that such conduct caused some scandal to the weaker brethren, ‘It is true,’ answered he; ‘tell my brethren that I pray nightly for two women both of them young; both of them beautiful; both of them beloved by me more than I love my own soul; and tell them, moreover, that one of the two was a harlot, and the other a heathen.

’ The old monk laid his hand on his mouth, and retired.

The remainder of his history it seems better to extract from an unpublished fragment of the _Hagiologia Nilotica_ of Graidiocolosyrtus Tabenniticus, the greater part of which valuable work was destroyed at the taking of Alexandria under Amrou, A. D.

640. ‘Now when the said abbot had ruled the monastery of Scetis seven years with uncommon prudence, resplendent in virtue and in miracles, it befell that one morning he was late for the Divine office.

Whereon a certain ancient brother, who was also a deacon, being sent to ascertain the cause of so unwonted a defection, found the holy man extended upon the floor of his cell, like Balaam in the flesh, though far differing from him in the spirit, having fallen into a trance, but having his eyes open.

Who, not daring to arouse him, sat by him until the hour of noon, judging rightly that something from heaven had befallen him.

And at that hour, the saint arising without astonishment, said, “Brother, make ready for me the divine elements, that I may consecrate them.

” And he asking the reason wherefore, the saint replied, “That I may partake thereof with all my brethren, ere I depart hence.

For know assuredly that, within the seventh day, I shall migrate to the celestial mansions.

For this night stood by me in a dream, those two women, whom I love, and for whom I pray; the one clothed in a white, the other in a ruby-coloured garment, and holding each other by the hand; who said to me, ‘That life after death is not such a one as you fancy; come, therefore, and behold with us what it is like.

’” Troubled at which words, the deacon went forth yet on account not only of holy obedience, but also of the sanctity of the blessed abbot, did not hesitate to prepare according to his command the divine elements: which the abbot having consecrated, distributed among his brethren, reserving only a portion of the most holy bread and wine; and then, having bestowed on them all the kiss of peace, he took the paten and chalice in his hands, and went forth from the monastery towards the desert; whom the whole fraternity followed weeping, as knowing that they should see his face no more.

But he, having arrived at the foot of a certain mountain, stopped, and blessing them, commanded them that they should follow him no farther, and dismissed them with these words: “As ye have been loved, so love.

As ye have been judged, so judge.

As ye have been forgiven, so forgive.

” And so ascending, was taken away from their eyes.

Now they, returning astonished, watched three days with prayer and fasting: but at last the eldest brother, being ashamed, like Elisha before the entreaties of Elijah’s disciples, sent two of the young men to seek their master.

‘To whom befell a thing noteworthy and full of miracles.

For ascending the same mountain where they had left the abbot, they met with a certain Moorish people, not averse to the Christianity, who declared that certain days before a priest had passed by them, bearing a paten and chalice, and blessing them in silence, proceeded across the desert in the direction of the cave of the holy Amma.

‘And they inquiring who this Amma might be, the Moors answered that some twenty years ago there had arrived in those mountains a woman more beautiful than had ever before been seen in that region, dressed in rich garments; who, after a short sojourn among their tribe, having distributed among them the jewels which she wore, had embraced the eremitic life, and sojourned upon the highest peak of a neighbouring mountain; till, her garments failing her, she became invisible to mankind, saving to a few women of the tribe, who went up from time to time to carry her offerings of fruit and meal, and to ask the blessing of her prayers.

To whom she rarely appeared, veiled down to her feet in black hair of exceeding length and splendour.

‘Hearing these things, the two brethren doubted for awhile: but at last, determining to proceed, arrived at sunset upon the summit of the said mountain.

‘Where, behold a great miracle.

For above an open grave, freshly dug in the sand, a cloud of vultures and obscene birds hovered, whom two lions, fiercely contending, drove away with their talons, as if from some sacred deposit therein enshrined.

Towards whom the two brethren, fortifying themselves with the sign of the holy cross, ascended.

Whereupon the lions, as having fulfilled the term of their guardianship, retired; and left to the brethren a sight which they beheld with astonishment, and not without tears.

‘For in the open grave lay the body of Philammon the abbot: and by his side, wrapped in his cloak, the corpse of a woman of exceeding beauty, such as the Moors had described.

Whom embracing straitly, as a brother a sister, and joining his lips to hers, he had rendered up his soul to God; not without bestowing on her, as it seemed, the most holy sacrament; for by the grave-side stood the paten and the chalice emptied of their divine contents.

‘Having beheld which things awhile in silence, they considered that the right understanding of such matters pertained to the judgment seat above, and was unnecessary to be comprehended by men consecrated to God.

Whereon, filling in the grave with all haste, they returned weeping to the Laura, and declared to them the strange things which they had beheld, and whereof I the writer, having collected these facts from sacrosanct and most trustworthy mouths, can only say that wisdom is justified of all her children.

‘Now, before they returned, one of the brethren searching the cave wherein the holy woman dwelt, found there neither food, furniture, nor other matters; saving one bracelet of gold, of large size and strange workmanship, engraven with foreign characters, which no one could decipher.

The which bracelet, being taken home to the Laura of Scetis, and there dedicated in the chapel to the memory of the holy Amma, proved beyond all doubt the sanctity of its former possessor, by the miracles which its virtue worked; the fame whereof spreading abroad throughout the whole Thebaid, drew innumerable crowds of suppliants to that holy relic.

But it came to pass, after the Vandalic persecution wherewith Huneric and Genseric the king devastated Africa, and enriched the Catholic Church with innumerable martyrs, that certain wandering barbarians of the Vandalic race, imbued with the Arian pravity, and made insolent by success, boiled over from the parts of Mauritania into the Thebaid region.

Who plundering and burning all monasteries, and insulting the consecrated virgins, at last arrived even at the monastery of Scetis, where they not only, according to their impious custom, defiled the altar, and carried off the sacred vessels, but also bore away that most holy relic, the chief glory of the Laura,--namely, the bracelet of the holy Amma, impiously pretending that it had belonged to a warrior of their tribe, and thus expounded the writing thereon engraven-- ‘For Amalric Amal’s Son Smid Troll’s Son Made Me.

Wherein whether they spoke truth or not, yet their sacrilege did not remain unpunished; for attempting to return homeward toward the sea by way of the Nile, they were set upon while weighed down with wine and sleep, by the country people, and to a man miserably destroyed.

But the pious folk, restoring the holy gold to its pristine sanctuary, were not unrewarded: for since that day it grows glorious with ever fresh miracles--as of blind restored to sight, paralytics to strength, demoniacs to sanity--to the honour of the orthodox Catholic Church, and of its ever-blessed saints.

’ ...............

So be it.

Pelagia and Philammon, like the rest, went to their own place;

to the only place where such in such days could find rest; to the desert and the hermit’s cell, and then forward into that fairy land of legend and miracle, wherein all saintly lives were destined to be enveloped for many a century thenceforth.

And now, readers, farewell.

I have shown you New Foes under an old face--your own likenesses in toga and tunic, instead of coat and bonnet.

One word before we part.

The same devil who tempted these old Egyptians tempts you.

The same God who would have saved these old Egyptians if they had willed, will save you, if you will.

Their sins are yours, their errors yours, their doom yours, their deliverance yours.

There is nothing new under the sun.

The thing which has been, it is that which shall be.

Let him that is without sin among you cast the first stone, whether at Hypatia or Pelagia, Miriam or Raphael, Cyril or Philammon.

THE END

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