CHAPTER VII
A TARSIAN FESTIVAL TO APOLLO
The morning was bright; and a light, cool breeze from the Taurus mountains swept down the valley of the Cydnus, bathing the city of Tarsus with its freshness. The sun had just risen, and was beginning to quaff his fill of mist and dew, and to kiss with a golden sheen the towers, roofs, sails, and masts of the Cilician metropolis. But though the hour was yet early, the city was already astir. Buyers and sellers in the open markets by the city gates were scattered in little groups, and chaffered over their traffic with the easy air of Oriental contentment. The streets and lanes wore a more busy aspect than was wont; and the number of people in festal costumes, hurrying to and fro with garlands and palm-branches in their hands, betokened a general holiday.
“As sweet and musical
As bright Apollo’s lute, strung with his hair;
And when Love speaks, the voice of all the gods
Makes heaven drowsy with the harmony.”
It was the most important of the festivals of Apollo, and was celebrated annually by a grand procession to the chief temple of the city; followed by sacrifices, priestly rites and ceremonies, oracular messages and predictions, sorcery and soothsaying, ending at night, with orgies which characterized the Oriental city of the period.
The main temple with its oracle, consecrated to the gods of Tarsus, was situated in the midst of a large garden in the extreme northwestern, or most elevated part of the city. It commanded a charming view of the beautiful Cydnus for nearly its whole length, as it wound its way, like a silver thread, through the plain in its course from the distant mountains to the sea. The ground about the temple was tastefully laid out with walks, vine-clad summer-houses, fountains, grottos, groups of sycamore and palm trees, and at short intervals adorned with statues, vases, and other creations of Greek art and handiwork.
The blossoms of the bending branches of spicy plants loaded the air with sweet odors, which held the visitor in the delicate bonds of a subtile enchantment. The oleander and jasmine, rose and lilac, tulip and lily, each lent its charm to the chorus of beauty and exhalation. Bounteous Nature was drawn upon to the utmost for rich contributions to consecrate Apollo’s great temple-garden, and enhance its mystical fascination.
In threading one’s way through this sensuous paradise, one would often find himself at the entrance of some graceful booth, where a priest or priestess of Apollo would dispense love-philtres, or be inquired of concerning the misty future, peradventure to its complete unveiling.
The temple itself was built of Parian marble, and surrounded by a porch, with a row of lofty Corinthian columns in front, and a corresponding peristyle, surmounted by an entablature, stretching out from either side. The pediments were richly covered with designs in
alto-rilievo
. Among them were representations of Apollo, Diana, the setting sun, Hercules slaying the Hydra, Dionysus and a Giant, Fauns, Bacchantes, and triumphal processions. In the
pronaos
, or vestibule, there was a series of broad panels, upon which were inscribed maxims from the Seven Sages of Greece.
Beyond the vestibule, on either side were two overflowing fountains, each surrounded with statues of Triton, Neptune, Amphitrite, Apollo slaying the great serpent Pytho, with other gods, goddesses, Nymphs, and Dryads. Invalids who drank of a certain fountain, or bathed in it, and were healed, threw pieces of money into it as a recompense. In the back part of the
cella
was the great hearth with the perpetual fire; and in the
adytum
, or inner shrine, were the sacred tripod and other mysteries of the sanctum. Below this was a subterranean chamber, from the sacred recesses of which ascended the vapor of prophecy.
The oracular messages were often conveyed by dreams, preceding which, fasting was customary, followed by sacrifices, and sleeping upon the skin of the animal which had been offered. Other auguries were received in writing, sometimes by means of the “descending pencil” which hung suspended, and wrote by invisible, though intelligent and fateful impulse. Sealed communications on parchment also received answers from occult and mysterious sources.
Magic, prophecy, and oracular deliverances were not peculiar to the great Oracle at Delphi, but common in the less noted temples of other cities. The offices of priest and soothsayer were blended. The favor and guidance of the gods were invoked upon every undertaking, and through sacrifice and propitiation offered their friendly aid was bestowed. Nothing was undertaken without their sanction, whether going to war, engaging in business, or making love. The healing of invalids, augury, and the interpretation of visions, were not only legal and ethical, but they formed an integral part of religion.
To the modern student of mental phenomena it is interesting to look back upon the multiform manifestations of mind in the past. Under the reign of polytheism, everything—including even the inner psychological forces that are common to all—was deified. Each phenomenon was due to the action of some “god.” But after all, when we get below the surface of things, is the change a very radical one? The “god,” with them, is some divine orderly law with us. Either term involves the idea of a force which is more or less mysterious. They were destitute of the understanding of the inherent unity and inter-relation of all things, and consequently each phenomenon was disconnected from its relations, and directly credited to a special deity. There was no idea of a great comprehensive Unit. The universe of mind and matter was a fragmentary mass. Its various factions were presided over by deities who were often warring against each other. The great modern inspiration is, not only cosmic oneness, but universality of law. Even the monotheism of the Jew was largely mechanical and incongruous.
Law as all pervading with the latest refinement—its unvarying beneficence, when correctly interpreted—furnishes the key which will resolve age-long mysteries. With the present understanding of the creative power of mental states, and the potency of thought, even when set in motion by motives of pure superstition, much of the remarkable phenomena of the past can be interpreted and rendered congruous. The prophecies, oracular messages, healings, divinations, soothsaying, and other “miraculous” transactions of history, though doubtless often exaggerated, have an important basis of truth. They are in accord with the legitimate or illegitimate use of laws now measurably understood. As we become increasingly aware of the possibilities of hypnotism, telepathy, the sub-conscious mind, suggestion, psychical development, and spiritualistic experiences, the strange things of both ancient and later times are seen to be natural and explainable. The so-called “supernatural” was just what might have been expected under the known conditions. There was no suspension of universal law, but only the orderly result of real forces which exist in man, even though often unrecognized and misused.
Under both the Gentile and Jewish economies, there was an endless mass of occurrences, attributed to special deific intervention, but all belong to the realm of the one Divine unchangeable and universal order. This has never been suspended and never will be, for God does not contradict himself. Prophets and priests could perform “wonderful works” through the medium of principles which they could not define. Miraculous colorings are always in the eyes of the beholder. Human equipment, which has had much unintelligent employment, is now clearly interpreted.
But withal, it may be questioned, whether it be not better to attribute too much to “the gods” than—like some moderns—to become so coldly agnostic and
pseudo
-scientific as to deny everything which is above the plane of the material and sensuous.
“The gods favored thee, fair lady.”
These words were addressed to Rebecca, the daughter of Benoni.
She turned to see from whence they came.
“Say not the gods, my good woman, but the God of Israel.”
Rebecca and her father were returning from the morning service of the synagogue, and had halted for a moment to make some trifling purchase at a small bazaar. Rebecca observed that the woman who had spoken, and who seemed to be an assistant in the bazaar, was surveying her with unwonted interest.
“What would’st thou?” said the Jewish maiden.
“Forgive me, but thy sweet face brings a terrible vision before me. Thou hast not forgotten the
palace
and the
storm
?”
The scene of two years before flashed upon her. A shudder ran through her frame. Her color fled, and for a brief moment she again lived over the tragic experience. But waving aside the hideous recollection, she quickly commanded herself, and greeted Chloe with a warm salutation, and then turning to her father, said,—
“O my father! this is the woman who led our way out of the lion’s den.”
“The blessing of the God of The Chosen People be upon thee,” said Benoni. “His thunderbolts and your good guidance gave me back my scions. Art thou yet a slave?”
“Alas! I am still in bondage.”
“I will pay thy ransom; and, if thou wilt, thou shalt serve in my house for liberal hire.”
Chloe fell on her knees, and with tears of gratitude thanked her kind benefactor in the name of all the gods, but was again reminded of the Hebrew Jehovah.
Just then the distant echoes of cymbals, trumpets, and songs, which betokened the coming of the great festal procession, fell upon the ears of the trio. It was manifest that its line of march was to be directly through the street into which the portal of the bazaar opened, where they were standing. Casting their eyes down the long vista toward the approaching column, they were spellbound by its grandeur as it threaded its way with slow elastic rhythm through the crowded thoroughfare. It was on its joyous march to the garden and temple of Apollo.
Benoni was first to break the silence.
“Verily, the heathen rage and imagine a vain thing, but the enemies of the Lord shall yet be sore vexed.”
Soon the thud of hoofs and the rumble of wheels betokened a company of charioteers which composed the advance division of the pageant. Each chariot was richly decorated with chaplets and ribbons, and drawn by three horses abreast, of the same color, all gorgeously caparisoned.
The charioteers were chanting a chorus:—
“Since life’s so short, we’ll live to laugh.
Ah! wherefore waste a minute!
If youth’s the cup we yet can quaff,
Be love the pearl within it!”
Near the front, and abreast of each other, were two charioteers who merit a description somewhat more in detail. The prancing steeds driven by one were snowy white, and those of the other jet black. The driver of the latter was tall and erect, with head thrown back, long black curly hair, dark complexion, strong face, Roman nose, and a physical organization which might be the envy of an athlete. His head was bare, with the exception of a wreath of myrtle, likewise his throat, arms, and legs below the knee. His tunic was of crimson fabric, woven of silk, gathered by a girdle of gold chain, and clasped in front by an elaborate jewelled ornament.
The other was more delicate in complexion, with wavy brown hair, dark blue eyes, and refined features of the Grecian cast. A chaplet of laurel encircled his brow, his throat and arms were bare, and an easy gracefulness characterized every movement. The skirt of his belted tunic, of soft white woollen fabric, dropped to the knee, and was decorated with a border of gold embroidery. The throat, arms, and legs, where exposed, had a pearly whiteness which betokened a perfect service of baths, oils, and polishing. He was lighter in build and less stern in demeanor than his companion, and there was a sparkle in his eyes which certified to a warm and poetic temperament. They had arrived at a point just opposite where the three were standing, when Chloe gave a start, and turning, grasped the arm of Rebecca.
“See! see! It is”—
But the fair Jewess recognized them at the same moment, and quickly turned her back upon the cruel faces of hateful recollection.
CHAPTER VIII
THE MYSTERIES OF THE
ADYTUM
Tarsus gave itself up with full abandon to the festival. The Tarsian religion of the period, though outwardly adorned by the polish of Greek art, letters, and philosophy, was largely orgiastic and Oriental in its internal character. The popular faith contained a strange mixture of Greek, Roman, Phrygian, Phœnician, and even Egyptian elements, for the mingling of which the intermediate situation of the Cilician metropolis was especially favorable. In Greece itself, a terrible decadence had taken place since the earlier philosophy and idealism of Pythagoras, Socrates, and Plato; but in Tarsus, the religion, though nominally Grecian, was permeated with the fanaticism and magic of Eastern cults. It was sensual, superstitious, and spectacular, though it had an iridescent Hellenic film of grace and beauty.
But with all the depravity of the period, there was a spontaneity and natural optimism, which, while not atoning for its excesses, should not be left out of the account. A hard and narrow asceticism, which during mediæval ages made life “a bed of spikes,” was the future great sweep of the human pendulum to the other extreme. If there was less seriousness, there was at the same time less pessimism and morbidity. The ripening process in humanity is a matter of millenniums, and only in the broad sunshine of the higher evolutionary philosophy can proper adjustments and allowances for wide vibrations be made.
The law of correspondence is universal. The relation between the seen and the unseen is not only intimate but perfectly fitting. The soul, whether of low or high attainment, has its extension into, and connection with, spiritual forces of its own quality and on its own plane. By a subtle mysterious union, each mingles with its own. Like attracts like. But yet lives of selfishness and sensuality have within them the germs of finer instincts; and sooner or later, when needed lessons have been learned, there will be a drawing upward of the divinity, now latent within, toward its transcendent correspondence, even though the recognition long be dim.
Evil is a misdirection of forces within that are good
per se
.
Every one has some supreme ideal; and for the present this concept, even though low and limited, is to him godlike—in fact, his god. Human ideals of God are ever to rise and become more perfect, for man has all potentiality within him.
Linked with all the corruption of the sensuous age in question, there was a strong impulse toward worship. Pantheism recognized a divine ordination of all possible unseen forces, as well as seen objects; and then, in order not to miss the fulness of religion, it erected altars to the “unknown God.” The instinct of deific devotion was great in quantity, but low in quality. The sacred mysteries were all absorbing, but took little hold upon the moral nature.
Weighed by the delicate but immutable balances of thought-quality, the morals of the various ages might not be so dissimilar. Vice is no less vice when it is secretive. The world has learned to dissemble. Before the present age can greatly boast of its own moral purity, as compared with that of the past, it must apply the inner as well as the external test. Even low instincts, when idealized and sanctified, are in some measure purified by the quality of thought concerning them. If by the accepted ethics of one age, a certain course of conduct be not only regular but correct, and by those of another low and vile, who shall declare that their moral quality is identical? Judgment, to be just, must be tempered, or at least somewhat relative rather than absolute. An age which held that every real force, sex-principle, and sensuous or artistic instinct was some manifestation of, or in close relation with the Deity, or deities, should be studied in the clarifying light of the evolutionary philosophy.
While the majority of the Tarsian population did not join the procession, they generally surrendered fully to the exuberant spirit of the occasion, thereby pleasing themselves and gaining the favor of the gods. The morning was superb; and the great moving human panorama began to unroll itself from the lower part of the city, in a stream, kaleidoscopic in its changes, toward the temple. The chariots, in column two abreast, led the way, crowding back the dense mass of people on either side, thereby clearing a path for the less resistant portions of the great procession. These were followed by companies of men, dressed in various symbolic costumes, bearing offerings and instruments which pertained to the mysteries of prophecy, music, poetry, and medicine, and the other arts and muses. Some bore banners, inscribed with occult signs and emblems; others swung smoking censers with a slow rhythmical measure which corresponded to the march. Then followed a long procession of girls, chanting and dancing to the measured time of the music of tabourets and harps which vibrated to their own light touch. Their long hair was thrown loosely back to the soft breeze; their faces, necks, and arms fully exposed to the sunlight, and their lithe, shapely forms and white limbs were but lightly veiled by free-flowing pink or golden-hued robes. There were priests wearing tall cone-shaped hats, and priestesses with hair coiled and intertwined with symbolic leaves, flowers, and garlands, some wearing charms and amulets, and waving their wands to the beat of the movement. Some bore bunches of grapes or other fruits, and others carried small cornucopias of spices and sweets for their rich odors and for consumption upon the altars which were about the temple. There were also cows, sheep, and goats, bedecked with trappings, ribbons, and garlands, for sacrifice, or other symbolic ceremonies and priestly rites.
Everything beautiful in nature,—its flowers, trees, birds, air, and sunshine, lent their charm for the enrichment of the service to the Tarsian gods, and the honor of their temple. The chariots of Marcius and Leander were prominent in the procession, side by side.
“Shades of Daphne! Marcius, I saw old Chloe, and a beautiful young Jewess with her, in the rabble just past.”
“Ah! I have seen the features of that charmer before! Mine eyes deceive me not! Dost thou recall the storm, the lightning, the crash, and thine own discomfiture? Methinks thou wert dreaming at that particular moment.”
“By Pallas! I am not unmindful that the gods kept us from a threatened descent to the shades of Pluto.”
“Ah, my gallant! But with that I cannot forget that the cage was rent, and the bird flew out.”
“Send regrets to the breezes, stern Roman! The Muse whispers that we may yet,—
‘Wreathe then the roses, wreathe,
The Beautiful still is ours;
While the stream shall flow, and the sky shall glow,
The Beautiful still is ours.’”
“A truce to thine overflowing poetic sentiment, Leander; but to return to events. Dost thou think that old Chloe recognized us?”
“Peradventure not, though her eyes are sharp; but what recks it? Doubtless she thinks we perished in the ruin, else she would have returned. The dead has buried its dead.”
“But the dead sometimes rise, my effeminate Greek.”
“Dost thou believe in spirits?”
“Too well I know them. They are more in number than the gods.”
“What of signs, omens, and dreams?”
“I believe the most impossible dreams may become true.”
“Dost thou think there are life and feeling and motion beyond the Styx, Marcius?”
“Shades of Hades! I do. But I would rather be a slave beneath the sun than a king in the Cimmerian regions of the under-world.”
“I believe nothing, Marcius. Thou art superstitious. Show me a shade from the under-world, and I will give him a hearty greeting.
‘Away with your stories of Hades,
Which the Flamen has forged to affright us.
We laugh at your three Maiden Ladies,
Your Fates—and your sullen Cocytus.’”
“A graceful turn to a shady subject, and quite worthy of thine ever ready Muse. But, nevertheless, shades there are, my poet, and perchance they may yet give thee an unwelcome greeting.”
“Black or white, I invite them!
‘Oh! blest be the bright Epicurus,
Who taught us to laugh at such fables;
On Hades they wanted to moor us,
But his hand cut the terrible cables.’”
“We approach the temple. I have heard that in the mysterious recesses of the
adytum
one may receive, not only responses from the Oracle, but, perchance, messages from the ghosts of the departed. Wilt thou enter the inner shrine, and envelop thyself in the vapor of mystical enchantment?”
“I will gladly greet all the shapeless spirits that come, even an endless procession, but I count them dull and insipid. Give me shapely form and graceful feature! I quaff real wine and not an empty goblet.”
“We will penetrate to the heart of the mysteries and inquire our fate. The gods grant us an unveiling.
“But see! We are at the end of our route, and the temple with all its riches is before us. Thou hast managed thy steeds well, luxurious Greek. Charioteer! poet! gallant! and now seeker of mysteries!”
The procession wound gracefully through the peristyle on one side and back on the other, thence into the avenues of the great garden, finally losing itself and melting away in its intricate mazes.
After sending away their chariots by attendants, Marcius and Leander lingered for some time among the bowers and grottoes of the temple grounds.
Among the bewildering charms of the garden was a shimmering pond in its midst, the banks of which were decked with groves of lotus and blooming rose-trees. Clustered around the numerous statues, delicate jets of perfumed water threw up their fine spray, and loaded the air with aromatic fragrance. Graceful shallops, shaped like swans or fish, moved about in the pond, filled with lightly draped rowers of both sexes, whose gilded oars kept time to the music of harps and citharæ, played by girls in unnumbered smaller craft which circled around them. Some were dressed as Sirens, covered with green net-work in imitation of scales. Trooping out from among high clusters of plants and flowers were groups disguised as Fauns, Satyrs, Nymphs, and Dryads, playing on tabourets, drums, flutes, or tambourines. The water of the pond responsively heaved to the rhythm of oars which beat in unison. As night drew on, the echoes of voices, horns, and trumpets grew louder; and the votaries of Bacchus and Venus, amid shouts and laughter, threw all restraint to the winds. On the shores and terraces shone swarms of lights, while other parts of the groves were dark and hidden.
It was late in the evening when Marcius and Leander, satiated and sobered by the excesses of the day, entered, arm in arm, the
pronaos
of the temple. On each side were low seats, comfortably cushioned; and by a mutual impulse they sat down for a little rest before penetrating farther into the interior. The Roman seemed in a dejected mood. His black eyes were heavy and dull; and his mien, usually so haughty and imperious, was tame and passive. He turned towards Leander.
“Life is a hollow mockery. When shall my eyes open to the true Olympus, where real gods make their abode? I feel a strange unrest, and confess myself weary of the Tarsian deities.”
“Ah, my high and mighty Marcius! Thou art downcast to-night. Get rid of thyself,—that is, drive away thy thoughts.”
“My thoughts are too deep to be rooted out. They hold me in thraldom! Genius decays! Vice vanquishes virtue! How will it all end? What has the unseen future in store for us?”
“Leave the future! The gods serve us to-day as we serve them. To-day! to-day is all!
‘If hope is lost and freedom fled,
The more excuse for pleasure.’”
“By all the divinities of Rome! Nothing less than the oars of Charon himself will ever break thine everlasting trail of poetry. But a truce to thy chatter! Let us to the Mysteries and inquire our respective fates!”
“Perchance they will brighten thy spirits and calm thy temper.”
Slowly rising, they made their way into the
cella
of the temple.
The perpetual fire was burning upon the great sacred hearth; and before it were a few persons who had prostrated themselves, each waiting the slow turn for their introduction to the inner Mysteries. The
cella
was unlighted save by the fitful glare of the fire on the hearth. The strange symbols and inscriptions which covered the walls and ceiling produced a weird and unearthly effect.
In a recess, just above the fire, were great gilded, interlaced triangles, and over those the symbolic Winged Globe. These were surrounded with divine monograms, emblems of the powers of Nature. On the ceiling was a large design of the crux Ansata, the oldest known hieroglyph, also the Greek divine Logos representing inner illumination. The walls were covered with other mysterious characters,—the key of Hermes, the serpent in a circle, cabalistic names, a talisman of Pythagoras, monogram of Fire, or the generative principle, symbolisms of the divine Wreath, hieroglyph of Eros, monograms of the three Delphic mysteries and the re-born soul. Harps of Æolia which hung in the valves of the outer walls filled the air with sweet and plaintive melody in fitful measure.
Marcius and Leander waited for a full hour at the sacred fire for the numbers to be called which would give them their turn for an introduction to the inner
Mysteria Sacra
. A feeling of awe gradually crept through their souls—a sense of having left the world behind. Unseen influences were bearing down upon them. The hieroglyphs seemed alive and engaged in an ominous dance, frowning upon them and calling them to judgment. They grasped each other’s hands, and looked into each other’s eyes to reassure themselves.
At length the number of Marcius was called, and he was ushered into the
adytum
. The valve closed behind him; and as he passed forward, there hung, directly overhead, a great flaming symbol of the
Mysteria Eleusinia
. Its brightness slowly faded until, in a little time, it only cast a dim blue ghastly light in flashes, so that he could see but indistinctly. He was impelled still farther on, and soon a cool breeze swept gently up from cavernous depths below. The walls melted and retreated; and the courageous Roman, nearly overcome, pinched himself to find if he were still in the body. He involuntarily turned to retreat, but the valve had disappeared.
“Am I alive? or is this Hades?”
But see! a vapor ascends in the dim blue light from the cavernous realm below. It winds itself upward, and anon within it there are great forbidding and uncanny Shapes; and with bedeviled mien, leering faces, and omi