Essential Novelists - Anatole France E-Book

Anatole France

• Herausgeber: Tacet Books
• Kategorie: Gesellschafts- und Liebesromane
• Serie: Essential Novelists
• Sprache: Englisch
• Veröffentlichungsjahr: 2020

Seitenzahl: 624

Beschreibung

Welcome to the Essential Novelists book series, were we present to you the best works of remarkable authors. For this book, the literary critic August Nemo has chosen the two most important and meaningful novels ofAnatole Francewhich areThais andThe Crime of Sylvestre Bonnard. Anatole France was considered in his day the ideal French man of letters. He was a member of the Académie française, and won the 1921 Nobel Prize in Literature "in recognition of his brilliant literary achievements". Novels selected for this book: - Thais -The Crime of Sylvestre Bonnard This is one of many books in the series Essential Novelists. If you liked this book, look for the other titles in the series, we are sure you will like some of the authors.

Leseprobe

Table of Contents

Title Page

Author

Thais

The Crime of Sylvestre Bonnard

About the Publisher

Author

ANATOLE FRANCE, PSEUDONYM of Jacques-Anatole-François Thibault, (born April 16, 1844, Paris, France—died Oct. 12, 1924, Saint-Cyr-sur-Loire), writer and ironic, skeptical, and urbane critic who was considered in his day the ideal French man of letters. He was elected to the French Academy in 1896 and was awarded the Nobel Prize for Literature in 1921.

The son of a bookseller, he spent most of his life around books. At school he received the foundations of a solid humanist culture and decided to devote his life to literature. His first poems were influenced by the Parnassian revival of classical tradition, and, though scarcely original, they revealed a sensitive stylist who was already cynical about human institutions.

This ideological skepticism appeared in his early stories: Le Crime de Sylvestre Bonnard (1881), a novel about a philologist in love with his books and bewildered by everyday life; La Rôtisserie de la Reine Pédauque (1893; At the Sign of the Reine Pédauque), which discreetly mocks belief in the occult; and Les Opinions de Jérome Coignard (1893), in which an ironic and perspicacious critic examines the great institutions of the state. His personal life underwent considerable turmoil. His marriage in 1877 to Marie-Valérie Guérin de Sauville ended in divorce in 1893. He had met Madame Arman de Caillavet in 1888, and their liaison inspired his novels Thaïs (1890), a tale set in Egypt of a courtesan who becomes a saint, and Le Lys rouge (1894; The Red Lily), a love story set in Florence.

A marked change in France’s work first appears in four volumes collected under the title L’Histoire contemporaine (1897–1901). The first three volumes—L’Orme du mail (1897; The Elm-Tree on the Mall), Le Mannequin d’osier (1897; The Wicker Work Woman), and L’Anneau d’améthyste (1899; The Amethyst Ring)—depict the intrigues of a provincial town. The last volume, Monsieur Bergeret à Paris (1901; Monsieur Bergeret in Paris), concerns the participation of the hero, who had formerly held himself aloof from political strife, in the Alfred Dreyfus affair. This work is the story of Anatole France himself, who was diverted from his role of an armchair philosopher and detached observer of life by his commitment to support Dreyfus. After 1900 he introduced his social preoccupations into most of his stories. Crainquebille (1903), a comedy in three acts adapted by France from an earlier short story, dramatizes the unjust treatment of a small tradesman and proclaims the hostility toward the bourgeois order that led France eventually to embrace socialism. Toward the end of his life, his sympathies were drawn to communism. However, Les Dieux ont soif (1912; The Gods are Athirst) and L’Île des Pingouins (1908; Penguin Island) show little belief in the ultimate arrival of a fraternal society. World War I reinforced his profound pessimism and led him to seek refuge from his times in childhood reminiscences. Le Petit Pierre (1918; Little Pierre) and La Vie en fleur (1922; The Bloom of Life) complete the cycle started in Le Livre de mon ami (1885; My Friend’s Book).

France has been faulted for the thinness of his plots and for his lack of a vital creative imagination. His works are, however, considered remarkable for their wide-ranging erudition, their wit and irony, their passion for social justice, and their classical clarity, qualities that mark France as an heir to the tradition of Denis Diderot and Voltaire.

Thais

PART THE FIRST

THE LOTUS

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IN THOSE DAYS THERE were many hermits living in the desert. On both banks of the Nile numerous huts, built by these solitary dwellers, of branches held together by clay, were scattered at a little distance from each other, so that the inhabitants could live alone, and yet help one another in case of need. Churches, each surmounted by a cross, stood here and there amongst the huts, and the monks flocked to them at each festival to celebrate the services or to partake of the Communion. There were also, here and there on the banks of the river, monasteries, where the cenobites lived in separate cells, and only met together that they might the better enjoy their solitude.

Both hermits and cenobites led abstemious lives, taking no food till after sunset, and eating nothing but bread with a little salt and hyssop. Some retired into the desert, and led a still more strange life in some cave or tomb.

All lived in temperance and chastity; they wore a hair shirt and a hood, slept on the bare ground after long watching, prayed, sang psalms, and, in short, spent their days in works of penitence. As an atonement for original sin, they refused their body not only all pleasures and satisfactions, but even that care and attention which in this age are deemed indispensable. They believed that the diseases of our members purify our souls, and the flesh could put on no adornment more glorious than wounds and ulcers. Thus, they thought they fulfilled the words of the prophet, “The desert shall rejoice and blossom as the rose.”

Amongst the inhabitants of the holy Thebaid, there were some who passed their days in asceticism and contemplation; others gained their livelihood by plaiting palm fibre, or by working at harvest-time for the neighbouring farmers. The Gentiles wrongly suspected some of them of living by brigandage, and allying themselves to the nomadic Arabs who robbed the caravans. But, as a matter of fact, the monks despised riches, and the odour of their sanctity rose to heaven.

Angels in the likeness of young men, came, staff in hand, as travellers, to visit the hermitages; whilst demons—having assumed the form of Ethiopians or of animals—wandered round the habitations of the hermits in order to lead them into temptation. When the monks went in the morning to fill their pitcher at the spring, they saw the footprints of Satyrs and Aigipans in the sand. The Thebaid was, really and spiritually, a battlefield, where, at all times, and more especially at night, there were terrible conflicts between heaven and hell.

The ascetics, furiously assailed by legions of the damned, defended themselves—with the help of God and the angels—by fasting, prayer, and penance. Sometimes carnal desires pricked them so cruelly that they cried aloud with pain, and their lamentations rose to the starlit heavens mingled with the howls of the hungry hyaenas. Then it was that the demons appeared in delightful forms. For though the demons are, in reality, hideous, they sometimes assume an appearance of beauty which prevents their real nature from being recognised. The ascetics of the Thebaid were amazed to see in their cells phantasms of delights unknown even to the voluptuaries of the age. But, as they were under the sign of the Cross, they did not succumb to these temptations, and the unclean spirits, assuming again their true character, fled at daybreak, filled with rage and shame. It was not unusual to meet at dawn one of these beings, flying away and weeping, and replying to those who questioned it, “I weep and groan because one of the Christians who live here has beaten me with rods, and driven me away in ignominy.”

The power of the old saints of the desert extended over all sinners and unbelievers. Their goodness was sometimes terrible. They derived from the Apostles authority to punish all offences against the true and only God, and no earthly power could save those they condemned. Strange tales were told in the cities, and even as far as Alexandria, how the earth had opened and swallowed up certain wicked persons whom one of these saints struck with his staff. Therefore they were feared by all evil-doers, and particularly by mimes, mountebanks, married priests, and prostitutes.

Such was the sanctity of these holy men that even wild beasts felt their power. When a hermit was about to die, a lion came and dug a grave with its claws. The saint knew by this that God had called him, and he went and kissed all his brethren on the cheek. Then he lay down joyfully, and slept in the Lord.

Now that Anthony, who was more than a hundred years old, had retired to Mount Colzin with his well-beloved disciples, Macarius and Amathas, there was no monk in the Thebaid more renowned for good works than Paphnutius, the Abbot of Antinoe. Ephrem and Serapion had a greater number of followers, and in the spiritual and temporal management of their monasteries surpassed him. But Paphnutius observed the most rigorous fasts, and often went for three entire days without taking food. He wore a very rough hair shirt, he flogged himself night and morning, and lay for hours with his face to the earth.

His twenty-four disciples had built their huts near his, and imitated his austerities. He loved them all dearly in Jesus Christ, and unceasingly exhorted them to good works. Amongst his spiritual children were men who had been robbers for many years, and had been persuaded by the exhortations of the holy abbot to embrace the monastic life, and who now edified their companions by the purity of their lives. One, who had been cook to the Queen of Abyssinia, and was converted by the Abbot of Antinoe, never ceased to weep. There was also Flavian, the deacon, who knew the Scriptures, and spoke well; but the disciple of Paphnutius who surpassed all the others in holiness was a young peasant named Paul, and surnamed the Fool, because of his extreme simplicity. Men laughed at his childishness, but God favoured him with visions, and by bestowing upon him the gift of prophecy.

Paphnutius passed his life in teaching his disciples, and in ascetic practices. Often did he meditate upon the Holy Scriptures in order to find allegories in them. Therefore he abounded in good works, though still young. The devils, who so rudely assailed the good hermits, did not dare to approach him. At night, seven little jackals sat in the moonlight in front of his cell, silent and motionless, and with their ears pricked up. It was believed that they were seven devils, who, owing to his sanctity, could not cross his threshold.

Paphnutius was born at Alexandria of noble parents, who had instructed him in all profane learning. He had even been allured by the falsehoods of the poets, and in his early youth had been misguided enough to believe that the human race had all been drowned by a deluge in the days of Deucalion, and had argued with his fellow-scholars concerning the nature, the attributes, and even the existence of God. He then led a life of dissipation, after the manner of the Gentiles, and he recalled the memory of those days with shame and horror.

“At that time,” he used to say to the brethren, “I seethed in the cauldron of false delights.”

He meant by that that he had eaten food properly dressed, and frequented the public baths. In fact, until his twentieth year he had continued to lead the ordinary existence of those times, which now seemed to him rather death than life; but, owing to the lessons of the priest Macrinus, he then became a new man.

The truth penetrated him through and through, and—as he used to say—entered his soul like a sword. He embraced the faith of Calvary, and worshipped Christ crucified. After his baptism he remained yet a year amongst the Gentiles, unable to cast off the bonds of old habits. But one day he entered a church, and heard a deacon read from the Bible, the verse, “If thou wilt be perfect, go and sell that thou hast, and give to the poor.” Thereupon he sold all that he had, gave away the money in alms, and embraced the monastic life.

During the ten years that he had lived remote from men, he no longer seethed in the cauldron of false delights, but more profitably macerated his flesh in the balms of penitence.

One day when, according to his pious custom, he was recalling to mind the hours he had lived apart from God, and examining his sins one by one, that he might the better ponder on their enormity, he remembered that he had seen at the theatre at Alexandria a very beautiful actress named Thais. This woman showed herself in the public games, and did not scruple to perform dances, the movements of which, arranged only too cleverly, brought to mind the most horrible passions. Sometimes she imitated the horrible deeds which the Pagan fables ascribe to Venus, Leda, or Pasiphae. Thus she fired all the spectators with lust, and when handsome young men, or rich old ones, came, inspired with love, to hang wreaths of flowers round her door, she welcomed them, and gave herself up to them. So that, whilst she lost her own soul, she also ruined the souls of many others.

She had almost led Paphnutius himself into the sins of the flesh. She had awakened desire in him, and he had once approached the house of Thais. But he stopped on the threshold of the courtesan’s house, partly restrained by the natural timidity of extreme youth—he was then but fifteen years old—and partly by the fear of being refused on account of his want of money, for his parents took care that he should commit no great extravagances.

God, in His mercy, had used these two means to prevent him from committing a great sin. But Paphnutius had not been grateful to Him for that, because at that time he was blind to his own interests, and did not know that he was lusting after false delights. Now, kneeling in his cell, before the image of that holy cross on which hung, as in a balance, the ransom of the world, Paphnutius began to think of Thais, because Thais was a sin to him, and he meditated long, according to ascetic rules, on the fearful hideousness of the carnal delights with which this woman had inspired him in the days of his sin and ignorance. After some hours of meditation the image of Thais appeared to him clearly and distinctly. He saw her again, as he had seen her when she tempted him, in all the beauty of the flesh. At first she showed herself like a Leda, softly lying upon a bed of hyacinths, her head bowed, her eyes humid and filled with a strange light, her nostrils quivering, her mouth half open, her breasts like two flowers, and her arms smooth and fresh as two brooks. At this sight Paphnutius struck his breast and said—

“I call Thee to witness, my God, that I have considered how heinous has been my sin.”

Gradually the face of the image changed its expression. Little by little the lips of Thais, by lowering at the corners of the mouth, expressed a mysterious suffering. Her large eyes were filled with tears and lights; her breast heaved with sighs, like the sighing of a wind that precedes a tempest. At this sight Paphnutius was troubled to the bottom of his soul. Prostrating himself on the floor, he uttered this prayer—

“Thou who hast put pity in our hearts, like the morning dew upon the fields, O just and merciful God, be Thou blessed! Praise! praise be unto Thee! Put away from Thy servant that false tenderness which tempts to concupiscence, and grant that I may only love Thy creatures in Thee, for they pass away, but Thou endurest for ever. If I care for this woman, it is only because she is Thy handiwork. The angels themselves feel pity for her. Is she not, O Lord, the breath of Thy mouth? Let her not continue to sin with many citizens and strangers. There is great pity for her in my heart. Her wickednesses are abominable, and but to think of them makes my flesh creep. But the more wicked she is, the more do I lament for her. I weep when I think that the devils will torment her to all eternity.”

As he was meditating in this way, he saw a little jackal lying at his feet. He felt much surprised, for the door of his cell had been closed since the morning. The animal seemed to read the Abbot’s thoughts, and wagged its tail like a dog. Paphnutius made the sign of the cross and the beast vanished. He knew then that, for the first time, the devil had entered his cell, and he uttered a short prayer; then he thought again about Thais.

“With God’s help,” he said to himself, “I must save her.” And he slept.

The next morning, when he had said his prayers, he went to see the sainted Palemon, a holy hermit who lived some distance away. He found him smiling quietly as he dug the ground, as was his custom. Palemon was an old man, and cultivated a little garden; the wild beasts came and licked his hands, and the devils never tormented him.

“May God be praised, brother Paphnutius,” he said, as he leaned upon his spade.

“God be praised!” replied Paphnutius. “And peace be unto my brother.”

“The like peace be unto thee, brother Paphnutius,” said Palemon; and he wiped the sweat from his forehead with his sleeve.

“Brother Palemon, all our discourse ought to be solely the praise of Him who has promised to be wheresoever two or three are gathered together in His Name. That is why I come to you concerning a design I have formed to glorify the Lord.”

“May the Lord bless thy design, Paphnutius, as He has blessed my lettuces. Every morning He spreads His grace with the dew on my garden, and His goodness causes me to glorify Him in the cucumbers and melons which He gives me. Let us pray that He may keep us in His peace. For nothing is more to be feared than those unruly passions which trouble our hearts. When these passions disturb us we are like drunken men, and we stagger from right to left unceasingly, and are like to fall miserably. Sometimes these passions plunge us into a turbulent joy, and he who gives way to such, sullies the air with brutish laughter. Such false joy drags the sinner into all sorts of excess. But sometimes also the troubles of the soul and of the senses throw us into an impious sadness which is a thousand times worse than the joy. Brother Paphnutius, I am but a miserable sinner, but I have found, in my long life, that the cenobite has no foe worse than sadness. I mean by that the obstinate melancholy which envelopes the soul as in a mist, and hides from us the light of God. Nothing is more contrary to salvation, and the devil’s greatest triumph is to sow black and bitter thoughts in the heart of a good man. If he sent us only pleasurable temptations, he would not be half so much to be feared. Alas! he excels in making us sad. Did he not show to our father Anthony a black child of such surpassing beauty that the very sight of it drew tears? With God’s help, our father Anthony avoided the snares of the demon. I knew him when he lived amongst us; he was cheerful with his disciples, and never gave way to melancholy. But did you not come, my brother, to talk to me of a design you had formed in your mind? Let me know what it is—if, at least, this design has for its object the glory of God.”

“Brother Palemon, what I propose is really to the glory of God. Strengthen me with your counsel, for you know many things, and sin has never darkened the clearness of your mind.”

“Brother Paphnutius, I am not worthy to unloose the latchet of thy sandals, and my sins are as countless as the sands of the desert. But I am old, and I will never refuse the help of my experience.”

“I will confide in you, then, brother Palemon, that I am stricken with grief at the thought that there is, in Alexandria, a courtesan named Thais, who lives in sin, and is a subject of reproach unto the people.”

“Brother Paphnutius, that is, in truth, an abomination which we do well to deplore. There are many women amongst the Gentiles who lead lives of that kind. Have you thought of any remedy for this great evil?”

“Brother Palemon, I will go to Alexandria and find this woman, and, with God’s help, I will convert her; that is my intention; do you approve of it, brother?”

“Brother Paphnutius, I am but a miserable sinner, but our father Anthony used to say, ‘In whatsoever place thou art, hasten not to leave it to go elsewhere.’”

“Brother Palemon, do you disapprove of my project?”

“Dear Paphnutius, God forbid that I should suspect my brother of bad intentions. But our father Anthony also said, ‘Fishes die on dry land, and so is it with those monks who leave their cells and mingle with the men of this world, amongst whom no good thing is to be found.’”

Having thus spoken, the old man pressed his foot on the spade, and began to dig energetically round a fig tree laden with fruit. As he was thus engaged, there was a rustling in the bushes, and an antelope leaped over the hedge which surrounded the garden; it stopped, surprised and frightened, its delicate legs trembling, then ran up to the old man, and laid its pretty head on the breast of its friend.

“God be praised in the gazelle of the desert,” said Palemon.

He went to his hut, the light-footed little animal trotting after him, and brought out some black bread, which the antelope ate out of his hand.

Paphnutius remained thoughtful for some time, his eyes fixed upon the stones at his feet. Then he slowly walked back to his cell, pondering on what he had heard. A great struggle was going on in his mind.

“The hermit gives good advice,” he said to himself; “the spirit of prudence is in him. And he doubts the wisdom of my intention. Yet it would be cruel to leave Thais any longer in the power of the demon who possesses her. May God advise and conduct me.”

As he was walking along, he saw a plover, caught in the net that a hunter had laid on the sand, and he knew that it was a hen bird, for he saw the male fly to the net, and tear the meshes one by one with its beak, until it had made an opening by which its mate could escape. The holy man watched this incident, and as, by virtue of his holiness, he easily comprehended the mystic sense of all occurrences, he knew that the captive bird was no other than Thais, caught in the snares of sin, and that—like the plover that had cut the hempen threads with its beak—he could, by pronouncing the word of power, break the invisible bonds by which Thais was held in sin. Therefore he praised God, and was confirmed in his first resolution. But then seeing the plover caught by the feet, and hampered by the net it had broken, he fell into uncertainty again.

He did not sleep all night, and before dawn he had a vision. Thais appeared to him again. There was no expression of guilty pleasure on her face, nor was she dressed according to custom in transparent drapery. She was enveloped in a shroud, which hid even a part of her face, so that the Abbot could see nothing but the two eyes, from which flowed white and heavy tears.

At this sight he began to weep, and believing that this vision came from God, he no longer hesitated. He rose, seized a knotted stick, the symbol of the Christian faith, and left his cell, carefully closing the door, lest the animals of the desert and the birds of the air should enter, and befoul the copy of the Holy Scriptures which stood at the head of his bed. He called Flavian, the deacon, and gave him authority over the other twenty-three disciples during his absence; and then, clad only in a long cassock, he bent his steps towards the Nile, intending to follow the Libyan bank to the city founded by the Macedonian monarch. He walked from dawn to eve, indifferent to fatigue, hunger, and thirst; the sun was already low on the horizon when he saw the dreadful river, the blood-red waters of which rolled between the rocks of gold and fire.

He kept along the shore, begging his bread at the door of solitary huts for the love of God, and joyfully receiving insults, refusals, or threats. He feared neither robbers nor wild beasts, but he took great care to avoid all the towns and villages he came near. He was afraid lest he should see children playing at knuckle-bones before their father’s house, or meet, by the side of the well, women in blue smocks, who might put down their pitcher and smile at him. All things are dangerous for the hermit; it is sometimes a danger for him to read in the Scriptures that the Divine Master journeyed from town to town and supped with His disciples. The virtues that the anchorites embroider so carefully on the tissue of faith, are as fragile as they are beautiful; a breath of ordinary life may tarnish their pleasant colours. For that reason, Paphnutius avoided the towns, fearing lest his heart should soften at the sight of his fellow men.

He journeyed along lonely roads. When evening came, the murmuring of the breeze amidst the tamarisk trees made him shiver, and he pulled his hood over his eyes that he might not see how beautiful all things were. After walking six days, he came to a place called Silsile. There the river runs in a narrow valley, bordered by a double chain of granite mountains. It was there that the Egyptians, in the days when they worshipped demons, carved their idols. Paphnutius saw an enormous sphinx carved in the solid rock. Fearing that it might still possess some diabolical properties, he made the sign of the cross, and pronounced the name of Jesus; he immediately saw a bat fly out of one of the monster’s ears, and Paphnutius knew that he had driven out the evil spirits which had been for centuries in the figure. His zeal increased, and picking up a large stone, he threw it in the idol’s face. Then the mysterious face of the sphinx expressed such profound sadness that Paphnutius was moved. In fact, the expression of superhuman grief on the stone visage would have touched even the most unfeeling man. Therefore Paphnutius said to the sphinx—

“O monster, be like the satyrs and centaurs our father Anthony saw in the desert, and confess the divinity of Jesus Christ, and I will bless thee in the name of the Father, the Son, and the Holy Ghost.”

When he had spoken a rosy light gleamed in the eyes of the sphinx; the heavy eyelids of the monster quivered and the granite lips painfully murmured, as though in echo to the man’s voice, the holy name of Jesus Christ; therefore Paphnutius stretched out his right hand, and blessed the sphinx of Silsile.

That being done, he resumed his journey, and the valley having grown wider, he saw the ruins of an immense city. The temples, which still remained standing, were supported by idols which served as columns, and—by the permission of God—these figures with women’s heads and cow’s horns, threw on Paphnutius a long look which made him turn pale. He walked thus seventeen days, his only food a few raw herbs, and he slept at night in some ruined palace, amongst the wild cats and Pharaoh’s rats, with which mingled sometimes, women whose bodies ended in a scaly tail. But Paphnutius knew that these women came from hell, and he drove them away by making the sign of the cross.

On the eighteenth day, he found, far from any village, a wretched hut made of palm leaves, and half buried under the sand which had been driven by the desert wind. He approached it, hoping that the hut was inhabited by some pious anchorite. He saw inside the hovel—for there was no door—a pitcher, a bunch of onions, and a bed of dried leaves.

“This must be the habitation of a hermit,” he said to himself. “Hermits are generally to be found near their hut, and I shall not fail to meet this one. I will give him the kiss of peace, even as the holy Anthony did when he came to the hermit Paul, and kissed him three times. We will discourse of things eternal, and perhaps our Lord will send us, by one of His ravens, a crust of bread, which my host will willingly invite me to share with him.”

Whilst he was thus speaking to himself, he walked round the hut to see if he could find any one. He had not walked a hundred paces when he saw a man seated, with his legs crossed, by the side of the river. The man was naked; his hair and beard were quite white, and his body redder than brick. Paphnutius felt sure this must be the hermit. He saluted him with the words the monks are accustomed to use when they meet each other.

“Peace be with you, brother! May you some day taste the sweet joys of paradise.”

The man did not reply. He remained motionless, and appeared not to have heard. Paphnutius supposed this was due to one of those rhapsodies to which the saints are accustomed. He knelt down, with his hands joined, by the side of the unknown, and remained thus in prayer till sunset. Then, seeing that his companion had not moved, he said to him—

“Father, if you are now out of the ecstasy in which you were lost, give me your blessing in our Lord Jesus Christ.”

The other replied without turning his head—

“Stranger, I understand you not, and I know not the Lord Jesus Christ.”

“What!” cried Paphnutius. “The prophets have announced Him; legions of martyrs have confessed His name; Caesar himself has worshipped Him, and, but just now, I made the sphinx of Silsile proclaim His glory. Is it possible that you do not know Him?”

“Friend,” replied the other, “it is possible. It would even be certain, if anything in this world were certain.”

Paphnutius was surprised and saddened by the incredible ignorance of the man.

“If you know not Jesus Christ,” he said, “all your works serve no purpose, and you will never rise to life immortal.”

The old man replied—

“It is useless to act, or to abstain from acting. It matters not whether we live or die.”

“Eh, what?” asked Paphnutius. “Do you not desire to live through all eternity? But, tell me, do you not live in a hut in the desert as the hermits do?”

“It seems so.”

“Do I not see you naked, and lacking all things?”

“It seems so.”

“Do you not feed on roots, and live in chastity?”

“It seems so.”

“Have you not renounced all the vanities of this world?”

“I have truly renounced all those vain things for which men commonly care.”

“Then you are like me, poor, chaste, and solitary. And you are not so—as I am—for the love of God, and with a hope of celestial happiness! That I cannot understand. Why are you virtuous if you do not believe in Jesus Christ? Why deprive yourself of the good things of this world if you do not hope to gain eternal riches in heaven?”

“Stranger, I deprive myself of nothing which is good, and I flatter myself that I have found a life which is satisfactory enough, though—to speak more precisely—there is no such thing as a good or evil life. Nothing is itself, either virtuous or shameful, just or unjust, pleasant or painful, good or bad. It is our opinion which gives those qualities to things, as salt gives savour to meats.”

“So then, according to you there is no certainty. You deny the truth which the idolaters themselves have sought. You lie in ignorance—like a tired dog sleeping in the mud.”

“Stranger, it is equally useless to abuse either dogs or philosophers. We know not what dogs are or what we are. We know nothing.”

“Old man, do you belong, then, to the absurd sect of sceptics? Are you one of those miserable fools who alike deny movement and rest, and who know not how to distinguish between the light of the sun and the shadows of night?”

“Friend, I am truly a sceptic, and of a sect which appears praiseworthy to me, though it seems ridiculous to you. For the same things often assume different appearances. The pyramids of Memphis seem at sunrise to be cones of pink light. At sunset they look like black triangles against the illuminated sky. But who shall solve the problem of their true nature? You reproach me with denying appearances, when, in fact, appearances are the only realities I recognise. The sun seems to me illuminous, but its nature is unknown to me. I feel that fire burns—but I know not how or why. My friend, you understand me badly. Besides, it is indifferent to me whether I am understood one way or the other.”

“Once more. Why do you live on dates and onions in the desert? Why do you endure great hardships? I endure hardships equally great, and, like you, I live in abstinence and solitude. But then it is to please God, and to earn eternal happiness. And that is a reasonable object, for it is wise to suffer now for a future gain. It is senseless, on the contrary, to expose yourself voluntarily to useless fatigue and vain sufferings. If I did not believe—pardon my blasphemy, O uncreated Light!—if I did not believe in the truth of that which God has taught us by the voice of the prophets, by the example of His Son, by the acts of the Apostles, by the authority of councils, and by the testimony of the martyrs,—if I did not know that the sufferings of the body are necessary for the salvation of the soul—if I were, like thee, lost in ignorance of sacred mysteries—I would return at once amongst the men of this day, I would strive to acquire riches, that I might live in ease, like those who are happy in this world, and I would say to the votaries of pleasure, ‘Come, my daughters, come, my servants, come and pour out for me your wines, your philtres, your perfumes.’ But you, foolish old man! you deprive yourself of all these advantages; you lose without hope of any gain; you give without hope of any return, and you imitate foolishly the noble deeds of us anchorites, as an impudent monkey thinks, by smearing a wall, to copy the picture of a clever artist. What, then, are your reasons, O most besotted of men?”

Paphnutius spoke with violence and indignation, but the old man remained unmoved.

“Friend,” he replied, gently, “what matter the reasons of a dog sleeping in the dirt or a mischievous ape?”

Paphnutius’ only aim was the glory of God. His anger vanished, and he apologised with noble humility.

“Pardon me, old man, my brother,” he said, “if zeal for the truth has carried me beyond proper bounds. God is my witness, that it is thy errors and not thyself that I hate. I suffer to see thee in darkness, for I love thee in Jesus Christ, and care for thy salvation fills my heart. Speak! give me your reasons. I long to know them that I may refute them.”

The old man replied quietly—

“It is the same to me whether I speak or remain silent. I will give my reasons without asking yours in return, for I have no interest in you at all. I care neither for your happiness nor your misfortune, and it matters not to me whether you think one way or another. Why should I love you, or hate you? Aversion and sympathy are equally unworthy of the wise man. But since you question me, know then that I am named Timocles, and that I was born at Cos, of parents made rich by commerce. My father was a shipowner. In intelligence he much resembled Alexander, who is surnamed the Great. But he was not so gross. In short, he was a man of no great parts. I had two brothers, who, like him, were shipowners. As for me, I followed wisdom. My eldest brother was compelled by my father to marry a Carian woman, named Timaessa, who displeased him so greatly that he could not live with her without falling into a deep melancholy. However, Timaessa inspired our younger brother with a criminal passion, and this passion soon turned to a furious madness. The Carian woman hated them both equally; but she loved a flute-player, and received him at night in her chamber. One morning he left there the wreath which he usually wore at feasts. My two brothers, having found this wreath, swore to kill the flute-player, and the next day they caused him to perish under the lash, in spite of his tears and prayers. My sister-in-law felt such grief that she lost her reason, and these three poor wretches became beasts rather than human beings, and wandered insane along the shores of Cos, howling like wolves and foaming at the mouth, and hooted at by the children, who threw shells and stones at them. They died, and my father buried them with his own hands. A little later his stomach refused all nourishment, and he died of hunger, though he was rich enough to have bought all the meats and fruits in the markets of Asia. He was deeply grieved at having to leave me his fortune. I used it in travels. I visited Italy, Greece, and Africa without meeting a single person who was either wise or happy. I studied philosophy at Athens and Alexandria, and was deafened by noisy arguments. At last I wandered as far as India, and I saw on the banks of the Ganges a naked man, who had sat there motionless with his legs crossed for more than thirty years. Climbing plants twined round his dried up body, and the birds built their nests in his hair. Yet he lived. At the sight of him I called to mind Timaessa, the flute-player, my two brothers, and my father, and I realised that this Indian was a wise man. ‘Men,’ I said to myself, ‘suffer because they are deprived of that which they believe to be good; or because, possessing it they fear to lose it; or because they endure that which they believe to be an evil. Put an end to all beliefs of this kind, and the evils would disappear.’ That is why I resolved henceforth to deem nothing an advantage, to tear myself entirely from the good things of this world, and to live silent and motionless, like the Indian.”

Paphnutius had listened attentively to the old man’s story.

“Timocles of Cos,” he replied, “I own that your discourse is not wholly devoid of sense. It is, in truth, wise to despise the riches of this world. But it would be absurd to despise also your eternal welfare, and render yourself liable to be visited by the wrath of God. I grieve at your ignorance, Timocles, and I will instruct you in the truth, in order that knowing that there really exists a God in three hypostases, you may obey this God as a child obeys its father.”

Timocles interrupted him.

“Refrain, stranger, from showing me your doctrines, and do not imagine that you will persuade me to share your opinions. All discussions are useless. My opinion is to have no opinion. My life is devoid of trouble because I have no preferences. Go thy ways, and strive not to withdraw me from the beneficent apathy in which I am plunged, as though in a delicious bath, after the hardships of my past days.”

Paphnutius was profoundly instructed in all things relating to the faith. By his knowledge of the human heart, he was aware that the grace of God had not fallen on old Timocles, and the day of salvation for this soul so obstinately resolved to ruin itself had not yet come. He did not reply, lest the power given for edification should turn to destruction. For it sometimes happens, in disputing with infidels, that the means used for their conversion may steep them still farther in sin. Therefore they who possess the truth should take care how they spread it.

“Farewell, then, unhappy Timocles,” he said; and heaving a deep sigh, he resumed his pious pilgrimage through the night.

In the morning, he saw the ibises motionless on one leg at the edge of the water, which reflected their pale pink necks. The willows stretched their soft grey foliage to the bank, cranes flew in a triangle in the clear sky, and the cry of unseen herons was heard from the sedges. Far as the eye could reach, the river rolled its broad green waters o’er which white sails, like the wings of birds, glided, and here and there on the shores, a white house shone out. A light mist floated along the banks, and from out the shadow of the islands, which were laden with palms, flowers, and fruits, came noisy flocks of ducks, geese, flamingoes, and teal. To the left, the grassy valley extended to the desert its fields and orchards in joyful abundance; the sun shone on the yellow wheat, and the earth exhaled forth its fecundity in odorous wafts. At this sight, Paphnutius fell on his knees, and cried—

“Blessed be the Lord, who has given a happy issue to my journey. O God, who spreadest Thy dew upon the fig trees of the Arsiniote, pour Thy grace upon Thais, whom Thou hast formed with Thy love, as Thou hast the flowers and trees of the field. May she, by Thy loving care, flourish like a sweet-scented rose in the heavenly Jerusalem.”

And every time that he saw a tree covered with blossom, or a bird of brilliant plumage, he thought of Thais. Keeping along the left arm of the river and through a fertile and populous district, he reached, in a few days, the city of Alexandria, which the Greeks have surnamed the Beautiful and the Golden. The sun had risen an hour, when he beheld, from the top of a hill, the vast city, the roofs of which glittered in the rosy light. He stopped, and folded his arms on his breast.

“There, then,” he said, “is the delightful spot where I was born in sin; the bright air where I breathed poisonous perfumes; the sea of pleasure where I heard the songs of the sirens. There is my cradle, after the flesh; my native land—in the parlance of the men of these days! A rich cradle, an illustrious country, in the judgment of men! It is natural that thy children should reverence thee like a mother, Alexandria, and I was begotten in thy magnificently adorned breast. But the ascetic despises nature, the mystic scorns appearances, the Christian regards his native land as a place of exile, the monk is not of this earth. I have turned away my heart from loving thee, Alexandria. I hate thee! I hate thee for thy riches, thy science, thy pleasures, and thy beauty. Be accursed, temple of demons! Lewd couch of the Gentiles, tainted pulpit of Arian heresy, be thou accursed! And thou, winged son of heaven who led the holy hermit Anthony, our father, when he came from the depths of the desert, and entered into the citadel of idolatry to strengthen the faith of believers and the confidence of martyrs, beautiful angel of the Lord, invisible child, first breath of God, fly thou before me, and cleanse, by the beating of thy wings, the corrupted air I am about to breathe amongst the princes of darkness of this world!”

Having thus spoken, he resumed his journey. He entered the city by the Gate of the Sun. This gate was a handsome structure of stone. In the shadow of its arch, crowded some poor wretches, who offered lemons and figs for sale, or with many groans and lamentations, begged for an obolus.

An old woman in rags, who was kneeling there, seized the monk’s cassock, kissed it, and said—

“Man of the Lord, bless me, that God may bless me. I have suffered many things in this world that I may have joys in the world to come. You come from God, O holy man, and that is why the dust of your feet is more precious than gold.”

“The Lord be praised!” said Paphnutius, and with his half-closed hand he made the sign of redemption on the old woman’s head.

But hardly had he gone twenty paces down the street, than a band of children began to jeer at him, and throw stones, crying—

“Oh, the wicked monk! He is blacker than an ape, and more bearded than a goat! He is a skulker! Why not hang him in an orchard, like a wooden Priapus, to frighten the birds? But no; he would draw down the hail on the apple-blossom. He brings bad luck. To the ravens with the monk! to the ravens!” and stones mingled with the cries.

“My God, bless these poor children!” murmured Paphnutius.

And he pursued his way, thinking.

“I was worshipped by the old woman, and hated and despised by these children. Thus the same object is appreciated differently by men who are uncertain in their judgment and liable to error. It must be owned that, for a Gentile, old Timocles was not devoid of sense. Though blind, he knew he was deprived of light. His reasoning was much better than that of these idolaters, who cry from the depths of their thick darkness, ‘I see the day!’ Everything in this world is mirage and moving sand. God alone is steadfast.”

He passed through the city with rapid steps. After ten years of absence he would still recognise every stone, and every stone was to him a stone of reproach that recalled a sin. For that reason he struck his naked feet roughly against the kerb-stones of the wide street, and rejoiced to see the bloody marks of his wounded feet. Leaving on his left the magnificent portico of the Temple of Serapis, he entered a road lined with splendid mansions, which seemed to be drowsy with perfumes. Pines, maples, and larches raised their heads above the red cornices and golden acroteria. Through the half-open doors could be seen bronze statues in marble vestibules, and fountains playing amidst foliage. No noise troubled the stillness of these quiet retreats. Only the distant strains of a flute could be heard. The monk stopped before a house, rather small, but of noble proportions, and supported by columns as graceful as young girls. It was ornamented with bronze busts of the most celebrated Greek philosophers.

He recognised Plato, Socrates, Aristotle, Epicurus, and Zeno, and having knocked with the hammer against the door, he waited, wrapped in meditation.

“It is vanity to glorify in metal these false sages; their lies are confounded, their souls are lost in hell, and even the famous Plato himself, who filled the earth with his eloquence, now disputes with the devils.”

A slave opened the door, and seeing a man with bare feet standing on the mosaic threshold, said to him roughly—

“Go and beg elsewhere, stupid monk, or I will drive you away with a stick.”

“Brother,” replied the Abbott of Antinoe, “all that I ask is that you conduct me to your master, Nicias.”

The slave replied, more angrily than before—

“My master does not see dogs like you.”

“My son,” said Paphnutius, “will you please do what I ask, and tell your master that I desire to see him.

“Get out, vile beggar!” cried the porter furiously; and he raised his stick and struck the holy man, who, with his arms crossed upon his breast, received unmovedly the blow, which fell full in his face, and then repeated gently—

“Do as I ask you, my son, I beg.”

The porter tremblingly murmured—

“Who is this man who is not afraid of suffering?”

And he ran and told his master.

Nicias had just left the bath. Two pretty slave girls were scraping him with strigils. He was a pleasant-looking man, with a kind smile. There was an expression of gentle satire in his face. On seeing the monk, he rose and advanced with open arms.

“It is you!” he cried, “Paphnutius, my fellow-scholar, my friend my brother! Oh, I knew you again, though, to say the truth, you look more like a wild animal than a man. Embrace me. Do you remember the time when we studied grammar, rhetoric, and philosophy together? You were, even then, of a morose and wild character, but I liked you because of your complete sincerity. We used to say that you looked at the universe with the eyes of a wild horse, and it was not surprising you were dull and moody. You needed a pinch of Attic salt, but your liberality knew no bounds. You cared nothing for either your money or your life. And you had the eccentricity of genius, and a strange character which interested me deeply. You are welcome, my dear Paphnutius, after ten years of absence. You have quitted the desert; you have renounced all Christian superstitions, and now return to your old life. I will mark this day with a white stone.”

“Crobyle and Myrtale,” he added, turning towards the girls, “perfume the feet, hands, and beard of my dear guest.”

They smiled, and had already brought the basin, the phials, and the metal mirror. But Paphnutius stopped them with an imperious gesture, and lowered his eyes that he might not look upon them, for they were naked. Nicias brought cushions for him, and offered him various meats and drinks, which Paphnutius scornfully refused.

“Nicias,” he said, “I have not renounced what you falsely call the Christian superstition, which is the truth of truths. ‘In the beginning was the Word, and the Word was with God, and the Word was God. All things were made by Him, and without Him was not anything made that was made. In Him was the life, and the life was the light of men.’”

“My dear Paphnutius,” replied Nicias, who had now put on a perfumed tunic, “do you expect to astonish me by reciting a lot of words jumbled together without skill, which are no more than a vain murmur? Have you forgotten that I am a bit of a philosopher myself? And do you think to satisfy me with some rags, torn by ignorant men from the purple garment of AEmilius, when AEmilius, Porphyry, and Plato, in all their glory, did not satisfy me! The systems devised by the sages are but tales imagined to amuse the eternal childishness of men. We divert ourselves with them, as we do with the stories of The Ass, The Tub, and The Ephesian Matron, or any other Milesian fable.”

And, taking his guest by the arm, he led him into a room where thousands of papyri were rolled up and lay in baskets.

“This is my library,” he said. “It contains a small part of the various systems which the philosophers have constructed to explain the world. The Serapeium itself, with all its riches, does not contain them all. Alas! they are but the dreams of sick men.”

He compelled his guest to sit down in an ivory chair, and sat down himself. Paphnutius scowled gloomily at all the books in the library, and said—

“They ought all to be burned.”

“Oh, my dear guest, that would be a pity!” replied Nicias. “For the dreams of sick men are sometimes amusing. Besides, if we should destroy all the dreams and visions of men, the earth would lose its form and colours, and we should all sleep in a dull stupidity.”

Paphnutius continued in the same strain as before—

“It is certain that the doctrines of the pagans are but vain lies. But God, who is the truth, revealed Himself to men by miracles, and He was made flesh, and lived among us.”

Nicias replied—

“You speak well, my dear Paphnutius, when you say that he was made flesh. A God who thinks, acts, speaks, who wanders through nature, like Ulysses of old on the glaucous sea, is altogether a man. How do you expect that we should believe in this new Jupiter, when the urchins of Athens, in the time of Pericles, no longer believed in the old one?

“But let us leave all that. You did not come here; I suppose, to argue about the three hypostases. What can I do for you, my dear fellow-scholar?”

“A good deed,” replied the Abbot of Antinoe. “Lend me a perfumed tunic, like the one you have just put on. Be kind enough to add to the tunic, gilt sandals, and a vial of oil to anoint my beard and hair. It is needful also, that you should give me a purse with a thousand drachmae in it. That, O Nicias, is what I came to ask of you, for the love of God, and in remembrance of our old friendship.”

Nicias made Crobyle and Myrtale bring his richest tunic; it was embroidered, after the Asiatic fashion, with flowers and animals. The two girls held it open, and skilfully showed its bright colours, waiting till Paphnutius should have taken off the cassock which covered him down to his feet. But the monk having declared that they should rather tear off his flesh than this garment, they put on the tunic over it. As the two girls were pretty, they were not afraid of men, although they were slaves. They laughed at the strange appearance of the monk thus clad. Crobyle called him her dear satrap, as she presented him with the mirror, and Myrtale pulled his beard. But Paphnutius prayed to the Lord, and did not look at them. Having tied on the gilt sandals, and fastened the purse to his belt, he said to Nicias, who was looking at him with an amused expression—

“O Nicias, let not these things be an offence in your eyes. For know that I shall make pious use of this tunic, this purse, and these sandals.”

“My dear friend,” replied Nicias, “I suspect no evil, for I believe that men are equally incapable of doing evil or doing good. Good and evil exist only in the opinion. The wise man has only custom and usage to guide him in his acts. I conform with all the prejudices which prevail at Alexandria. That is why I pass for an honest man. Go, friend, and enjoy yourself.”

But Paphnutius thought that it was needful to inform his host of his intention.

“Do you know Thais,” he said, “who acts in the games at the theatre?”

“She is beautiful,” replied Nicias, “and there was a time when she was dear to me. For her sake, I sold a mill and two fields of corn, and I composed in her honour three books full of detestably bad verses. Surely beauty is the most powerful force in the world, and were we so made that we could possess it always, we should care as little as may be for the demiurgos, the logos, the aeons, and all the other reveries of the philosophers. But I am surprised, my good Paphnutius, that you should have come from the depths of the Thebaid to talk about Thais.”

Having said this, he sighed gently. And Paphnutius gazed at him with horror, not conceiving it possible that a man should so calmly avow such a sin. He expected to see the earth open, and Nicias swallowed up in flames. But the earth remained solid, and the Alexandrian silent, his forehead resting on his hand, and he smiling sadly at the memories of his past youth. The monk rose, and continued in solemn tones—

“Know then, O Nicias, that, with the aid of God, I will snatch this woman Thais from the unclean affections of the world, and give her as a spouse to Jesus Christ. If the Holy Spirit does not forsake me, Thais will leave this city and enter a nunnery.”

“Beware of offending Venus,” replied Nicias. “She is a powerful goddess, she will be angry with you if you take away her chief minister.”

“God will protect me,” said Paphnutius. “May He also illumine thy heart, O Nicias, and draw thee out of the abyss in which thou art plunged.”

And he stalked out of the room. But Nicias followed him, and overtook him on the threshold, and placing his hand on his shoulder whispered into his ear the same words—

“Beware of offending Venus; her vengeance is terrible.”

Paphnutius, disdainful of these trivial words, left without turning his head. He felt only contempt for Nicias; but what he could not bear was the idea that his former friend had received the caresses of Thais. It seemed to him that to sin with that woman was more detestable than to sin with any other. To him this appeared the height of iniquity, and he henceforth looked upon Nicias as an object of execration. He had always hated impurity, but never before had this vice appeared so heinous to him; never before had it so seemed to merit the anger of Jesus Christ and the sorrow of the angels.

He felt only a more ardent desire to save Thais from the Gentiles, and that he must hasten to see the actress in order to save her. Nevertheless, before he could enter her house, he must wait till the heat of the day was over, and now the morning had hardly finished. Paphnutius wandered through the most frequented streets. He had resolved to take no food that day, in order to be the less unworthy of the favours he had asked of the Lord. To the great grief of his soul, he dared not enter any of the churches in the city, because he knew they were profaned by the Arians, who had overturned the Lord’s table. For, in fact, these heretics, supported by the Emperor of the East, had driven the patriarch Athanasius from his episcopate, and sown trouble and confusion among the Christians of Alexandria.

He therefore wandered about aimlessly, sometimes with his eyes fixed on the ground in humility, and sometimes raised to heaven in ecstasy. After some time, he found himself on the quay. Before him lay the harbour, in which were sheltered innumerable ships and galleys, and beyond them, smiling in blue and silver, lay the perfidious sea. A galley, which bore a Nereid at its prow, had just weighed anchor. The rowers sang as the oars struck the water; and already the white daughter of the waters, covered with humid pearls, showed no more than a flying profile to the monk. Steered by her pilot, she cleared the passage leading from the basin of the Eunostos, and gained the high seas, leaving a glittering trail behind her.

“I also,” thought Paphnutius, “once desired to embark singing on the ocean of the world. But I soon saw my folly, and the Nereid did not carry me away.”

Lost in his thoughts, he sat down upon a coil of rope, and went to sleep. During his sleep, he had a vision. He seemed to hear the sound of a clanging trumpet, and the sky became blood red, and he knew that the day of judgment had come. Whilst he was fervently praying to God, he saw an enormous monster coming towards him, bearing on its forehead a cross of light, and he recognised the sphinx of Silsile. The monster seized him between its teeth, without hurting him, and carried him in its mouth, as a cat carries a kitten. Paphnutius was thus conveyed across many countries, crossing rivers and traversing mountains, and came at last to a desert place, covered with scowling rocks and hot cinders. The ground was rent in many places, and through these openings came a hot air. The monster gently put Paphnutius down on the ground, and said—

“Look!”