lovers—ah, there is the enigma!—Ione has but one vice—she is chaste. She has all Pompeii at her feet, and she has no lovers: she will not even marry.'
'No lovers!' echoed Glaucus.
'No; she has the soul of Vestal with the girdle of Venus.'
'What refined expressions!' said the umbra.
'A miracle!' cried Glaucus. 'Can we not see her?'
'I will take you there this evening, said Clodius; 'meanwhile…' added he, once more rattling the dice.
'I am yours!' said the complaisant Glaucus. 'Pansa, turn your face!'
Lepidus and Sallust played at odd and even, and the umbra looked on, while Glaucus and Clodius became gradually absorbed in the chances of the dice.
'By Pollux!' cried Glaucus, 'this is the second time I have thrown the caniculae' (the lowest throw).
'Now Venus befriend me!' said Clodius, rattling the box for several moments. 'O Alma Venus—it is Venus herself!' as he threw the highest cast, named from that goddess—whom he who wins money, indeed, usually propitiates!
'Venus is ungrateful to me,' said Glaucus, gaily; 'I have always sacrificed on her altar.'
'He who plays with Clodius,' whispered Lepidus, 'will soon, like Plautus's Curculio, put his pallium for the stakes.'
'Poor Glaucus!—he is as blind as Fortune herself,' replied Sallust, in the same tone.
'I will play no more,' said Glaucus; 'I have lost thirty sestertia.'
'I am sorry…' began Clodius.
'Amiable man!' groaned the umbra.
'Not at all!' exclaimed Glaucus; 'the pleasure I take in your gain compensates the pain of my loss.'
The conversation now grew general and animated; the wine circulated more freely; and Ione once more became the subject of eulogy to the guests of Glaucus.
'Instead of outwatching the stars, let us visit one at whose beauty the stars grow pale,' said Lepidus.
Clodius, who saw no chance of renewing the dice, seconded the proposal; and Glaucus, though he civilly pressed his guests to continue the banquet, could not but let them see that his curiosity had been excited by the praises of Ione: they therefore resolved to adjourn (all, at least, but Pansa and the umbra) to the house of the fair Greek. They drank, therefore, to the health of Glaucus and of Titus—they performed their last libation—they resumed their slippers—they descended the stairs—passed the illumined atrium—and walking unbitten over the fierce dog painted on the threshold, found themselves beneath the light of the moon just risen, in the lively and still crowded streets of Pompeii.
They passed the jewellers' quarter, sparkling with lights, caught and reflected by the gems displayed in the shops, and arrived at last at the door of Ione. The vestibule blazed with rows of lamps; curtains of embroidered purple hung on either aperture of the tablinum, whose walls and mosaic pavement glowed with the richest colors of the artist; and under the portico which surrounded the odorous viridarium they found Ione, already surrounded by adoring and applauding guests!
'Did you say she was Athenian?' whispered Glaucus, ere he passed into the peristyle.
'No, she is from Neapolis.'
'Neapolis!' echoed Glaucus; and at that moment the group, dividing on either side of Ione, gave to his view that bright, that nymph-like beauty, which for months had shone down upon the waters of his memory.
Chapter IV
THE TEMPLE OF ISIS. ITS PRIEST. THE CHARACTER OF ARBACES DEVELOPS ITSELF.
THE story returns to the Egyptian. We left Arbaces upon the shores of the noonday sea, after he had parted from Glaucus and his companion. As he approached to the more crowded part of the bay, he paused and gazed upon that animated scene with folded arms, and a bitter smile upon his dark features.
'Gulls, dupes, fools, that ye are!' muttered he to himself; 'whether business or pleasure, trade or religion, be your pursuit, you are equally cheated by the passions that ye should rule! How I could loathe you, if I did not hate—yes, hate! Greek or Roman, it is from us, from the dark lore of Egypt, that ye have stolen the fire that gives you souls. Your knowledge—your poesy—your laws—your arts—your barbarous mastery of war (all how tame and mutilated, when compared with the vast original!)—ye have filched, as a slave filches the fragments of the feast, from us! And now, ye mimics of a mimic!—Romans, forsooth! the mushroom herd of robbers! ye are our masters! the pyramids look down no more on the race of Rameses—the eagle cowers over the serpent of the Nile. Our masters—no, not mine. My soul, by the power of its wisdom, controls and chains you, though the fetters are unseen. So long as craft can master force, so long as religion has a cave from which oracles can dupe mankind, the wise hold an empire over earth. Even from your vices Arbaces distills his pleasures—pleasures unprofaned by vulgar eyes—pleasures vast, wealthy, inexhaustible, of which your enervate minds, in their unimaginative sensuality, cannot conceive or dream! Plod on, plod on, fools of ambition and of avarice! your petty thirst for fasces and quaestorships, and all the mummery of servile power, provokes my laughter and my scorn. My power can extend wherever man believes. I ride over the souls that the purple veils. Thebes may fall, Egypt be a name; the world itself furnishes the subjects of Arbaces.'
Thus saying, the Egyptian moved slowly on; and, entering the town, his tall figure towered above the crowded throng of the forum, and swept towards the small but graceful temple consecrated to Isis.
That edifice was then but of recent erection; the ancient temple had been thrown down in the earthquake sixteen years before, and the new building had become as much in vogue with the versatile Pompeians as a new church or a new preacher may be with us. The oracles of the goddess at Pompeii were indeed remarkable, not more for the mysterious language in which they were clothed, than for the credit which was attached to their mandates and predictions. If they were not dictated by a divinity, they were framed at least by a profound knowledge of mankind; they applied themselves exactly to the circumstances of individuals, and made a notable contrast to the vague and loose generalities of their rival temples. As Arbaces now arrived at the rails which separated the profane from the sacred place, a crowd, composed of all classes, but especially of the commercial, collected, breathless and reverential, before the many altars which rose in the open court. In the walls of the cella, elevated on seven steps of Parian marble, various statues stood in niches, and those walls were ornamented with the pomegranate consecrated to Isis. An oblong pedestal occupied the interior building, on which stood two statues, one of Isis, and its companion represented the silent and mystic Orus. But the building contained many other deities to grace the court of the Egyptian deity: her kindred and many-titled Bacchus, and the Cyprian Venus, a Grecian disguise for herself, rising from her bath, and the dog-headed Anubis, and the ox Apis, and various Egyptian idols of uncouth form and unknown appellations.
But we must not suppose that among the cities of Magna Graecia, Isis was worshipped with those forms and ceremonies which were of right her own. The mongrel and modern nations of the South, with a mingled arrogance and ignorance, confounded the worships of all climes and ages. And the profound mysteries of the Nile were degraded by a hundred meretricious and frivolous admixtures from the creeds of Cephisus and of Tibur. The temple of Isis in Pompeii was served by Roman and Greek priests, ignorant alike of the language and the customs of her ancient votaries; and the descendant of the dread Egyptian kings, beneath the appearance of reverential awe, secretly laughed to scorn the puny mummeries which imitated the solemn and typical worship of his burning clime.
Ranged
