The farther extremity of the room was concealed by a curtain, and the oblong window in the roof admitted the rays of the moon, mingling sadly with the single lamp which burned in the apartment.
'Seat yourself, Apaecides,' said the Egyptian, without rising.
The young man obeyed.
'You ask me,' resumed Arbaces, after a short pause, in which he seemed absorbed in thought—'You ask me, or would do so, the mightiest secrets which the soul of man is fitted to receive; it is the enigma of life itself that you desire me to solve. Placed like children in the dark, and but for a little while, in this dim and confined existence, we shape our spectres in the obscurity; our thoughts now sink back into ourselves in terror, now wildly plunge themselves into the guideless gloom, guessing what it may contain; stretching our helpless hands here and there, lest, blindly, we stumble upon some hidden danger; not knowing the limits of our boundary, now feeling them suffocate us with compression, now seeing them extend far away till they vanish into eternity. In this state all wisdom consists necessarily in the solution of two questions: "What are we to believe? and What are we to reject?" These questions you desire me to decide.'
Apaecides bowed his head in assent.
'Man must have some belief,' continued the Egyptian, in a tone of sadness. 'He must fasten his hope to something: is our common nature that you inherit when, aghast and terrified to see that in which you have been taught to place your faith swept away, you float over a dreary and shoreless sea of incertitude, you cry for help, you ask for some plank to cling to, some land, however dim and distant, to attain. Well, then, have not forgotten our conversation of to-day?'
'Forgotten!'
'I confessed to you that those deities for whom smoke so many altars were but inventions. I confessed to you that our rites and ceremonies were but mummeries, to delude and lure the herd to their proper good. I explained to you that from those delusions came the bonds of society, the harmony of the world, the power of the wise; that power is in the obedience of the vulgar. Continue we then these salutary delusions—if man must have some belief, continue to him that which his fathers have made dear to him, and which custom sanctifies and strengthens. In seeking a subtler faith for us, whose senses are too spiritual for the gross one, let us leave others that support which crumbles from ourselves. This is wise—it is benevolent.'
'Proceed.'
'This being settled,' resumed the Egyptian, 'the old landmarks being left uninjured for those whom we are about to desert, we gird up our loins and depart to new climes of faith. Dismiss at once from your recollection, from your thought, all that you have believed before. Suppose the mind a blank, an unwritten scroll, fit to receive impressions for the first time. Look round the world—observe its order—its regularity—its design. Something must have created it—the design speaks a designer: in that certainty we first touch land. But what is that something?—A god, you cry. Stay—no confused and confusing names. Of that which created the world, we know, we can know, nothing, save these attributes—power and unvarying regularity—stern, crushing, relentless regularity—heeding no individual cases—rolling—sweeping—burning on; no matter what scattered hearts, severed from the general mass, fall ground and scorched beneath its wheels. The mixture of evil with good—the existence of suffering and of crime—in all times have perplexed the wise. They created a god—they supposed him benevolent. How then came this evil? why did he permit it—nay, why invent, why perpetuate it? To account for this, the Persian creates a second spirit, whose nature is evil, and supposes a continual war between that and the god of good. In our own shadowy and tremendous Typhon, the Egyptians image a similar demon. Perplexing blunder that yet more bewilders us!—folly that arose from the vain delusion that makes a palpable, a corporeal, a human being, of this unknown power—that clothes the Invisible with attributes and a nature similar to the Seen. No: to this designer let us give a name that does not command our bewildering associations, and the mystery becomes more clear—that name is NECESSITY. Necessity, say the Greeks, compels the gods. Then why the gods?—their agency becomes unnecessary—dismiss them at once. Necessity is the ruler of all we see—power, regularity—these two qualities make its nature. Would you ask more?—you can learn nothing: whether it be eternal—whether it compel us, its creatures, to new careers after that darkness which we call death—we cannot tell. There leave we this ancient, unseen, unfathomable power, and come to that which, to our eyes, is the great minister of its functions. This we can task more, from this we can learn more: its evidence is around us—its name is NATURE. The error of the sages has been to direct their researches to the attributes of necessity, where all is gloom and blindness. Had they confined their researches to Nature—what of knowledge might we not already have achieved? Here patience, examination, are never directed in vain. We see what we explore; our minds ascend a palpable ladder of causes and effects. Nature is the great agent of the external universe, and Necessity imposes upon it the laws by which it acts, and imparts to us the powers by which we examine; those powers are curiosity and memory—their union is reason, their perfection is wisdom. Well, then, I examine by the help of these powers this inexhaustible Nature. I examine the earth, the air, the ocean, the heaven: I find that all have a mystic sympathy with each other—that the moon sways the tides—that the air maintains the earth, and is the medium of the life and sense of things—that by the knowledge of the stars we measure the limits of the earth—that we portion out the epochs of time—that by their pale light we are guided into the abyss of the past—that in their solemn lore we discern the destinies of the future. And thus, while we know not that which Necessity is, we learn, at least, her decrees. And now, what morality do we glean from this religion?—for religion it is. I believe in two deities—Nature and Necessity; I worship the last by reverence, the first by investigation. What is the morality my religion teaches? This—all things are subject but to general rules; the sun shines for the joy of the many—it may bring sorrow to the few; the night sheds sleep on the multitude—but it harbors murder as well as rest; the forests adorn the earth—but shelter the serpent and the lion; the ocean supports a thousand barks—but it engulfs the one. It is only thus for the general, and not for the universal benefit, that Nature acts, and Necessity speeds on her awful course. This is the morality of the dread agents of the world—it is mine, who am their creature. I would preserve the delusions of priestcraft, for they are serviceable to the multitude; I would impart to man the arts I discover, the sciences I perfect; I would speed the vast career of civilizing lore: in this I serve the mass, I fulfill the general law, I execute the great moral that Nature preaches. For myself I claim the individual exception; I claim it for the wise—satisfied that my individual actions are nothing in the great balance of good and evil; satisfied that the product of my knowledge can give greater blessings to the mass than my desires can operate evil on the few (for the first can extend to remotest regions and humanize nations yet unborn), I give to the world wisdom, to myself freedom. I enlighten the lives of others, and I enjoy my own. Yes; our wisdom is eternal, but our life is short: make the most of it while it lasts. Surrender thy youth to pleasure, and thy senses to delight. Soon comes the hour when the wine-cup is shattered, and the garlands shall cease to bloom. Enjoy while you may. Be still, O Apaecides, my pupil and my follower! I will teach thee the mechanism of Nature, her darkest and her wildest secrets—the lore which fools call magic—and the mighty mysteries of the stars. By this shalt thou discharge thy duty to the mass; by this shalt thou enlighten thy race. But I will lead thee also to pleasures of which the vulgar do not dream; and the day which thou givest to men shall be followed by the sweet night which thou surrenderest to thyself.'
As the Egyptian ceased there rose about, around, beneath, the softest music that Lydia ever taught, or Iona ever perfected. It came like a stream of sound, bathing the senses unawares; enervating, subduing with delight. It seemed the melodies of invisible spirits, such as the shepherd might have heard in the golden age, floating through the vales of Thessaly, or in the noontide glades of Paphos. The words which had rushed to the lip of Apaecides, in answer to the sophistries of the Egyptian, died tremblingly away. He felt it as a profanation to break upon that enchanted strain—the susceptibility of his excited nature, the Greek softness and ardour of
