gods—the Deity, the Spirit, and the Son. Observe, that the epithet of the Son is "Saviour"—observe, that the sign by which his human qualities are denoted is the cross.' Note here, too, the mystic history of Osiris, how he put on death; how he lay in the grave; and how, thus fulfilling a solemn atonement, he rose again from the dead! In these stories we but design to paint an allegory from the operations of nature and the evolutions of the eternal heavens. But the allegory unknown, the types themselves have furnished to credulous nations the materials of many creeds. They have travelled to the vast plains of India; they have mixed themselves up in the visionary speculations of the Greek; becoming more and more gross and embodied, as they emerge farther from the shadows of their antique origin, they have assumed a human and palpable form in this novel faith; and the believers of Galilee are but the unconscious repeaters of one of the superstitions of the Nile!'
This was the last argument which completely subdued the priest. It was necessary to him, as to all, to believe in something; and undivided and, at last, unreluctant, he surrendered himself to that belief which Arbaces inculcated, and which all that was human in passion—all that was flattering in vanity—all that was alluring in pleasure, served to invite to, and contributed to confirm.
This conquest, thus easily made, the Egyptian could now give himself wholly up to the pursuit of a far dearer and mightier object; and he hailed, in his success with the brother, an omen of his triumph over the sister.
He had seen Ione on the day following the revel we have witnessed; and which was also the day after he had poisoned her mind against his rival. The next day, and the next, he saw her also: and each time he laid himself out with consummate art, partly to confirm her impression against Glaucus, and principally to prepare her for the impressions he desired her to receive. The proud Ione took care to conceal the anguish she endured; and the pride of woman has an hypocrisy which can deceive the most penetrating, and shame the most astute. But Arbaces was no less cautious not to recur to a subject which he felt it was most politic to treat as of the lightest importance. He knew that by dwelling much upon the fault of a rival, you only give him dignity in the eyes of your mistress: the wisest plan is, neither loudly to hate, nor bitterly to contemn; the wisest plan is to lower him by an indifference of tone, as if you could not dream that he could be loved. Your safety is in concealing the wound to your own pride, and imperceptibly alarming that of the umpire, whose voice is fate! Such, in all times, will be the policy of one who knows the science of the sex—it was now the Egyptian's.
He recurred no more, then, to the presumption of Glaucus; he mentioned his name, but not more often than that of Clodius or of Lepidus. He affected to class them together as things of a low and ephemeral species; as things wanting nothing of the butterfly, save its innocence and its grace. Sometimes he slightly alluded to some invented debauch, in which he declared them companions; sometimes he adverted to them as the antipodes of those lofty and spiritual natures, to whose order that of Ione belonged. Blinded alike by the pride of Ione, and, perhaps, by his own, he dreamed not that she already loved; but he dreaded lest she might have formed for Glaucus the first fluttering prepossessions that lead to love. And, secretly, he ground his teeth in rage and jealousy, when he reflected on the youth, the fascinations, and the brilliancy of that formidable rival whom he pretended to undervalue.
It was on the fourth day from the date of the close of the previous book, that Arbaces and Ione sat together.
'You wear your veil at home,' said the Egyptian; 'that is not fair to those whom you honour with your friendship.'
'But to Arbaces,' answered Ione, who, indeed, had cast the veil over her features to conceal eyes red with weeping—'to Arbaces, who looks only to the mind, what matters it that the face is concealed?'
'I do look only to the mind,' replied the Egyptian: 'show me then your face—for there I shall see it.'
'You grow gallant in the air of Pompeii,' said Ione, with a forced tone of gaiety.
'Do you think, fair Ione, that it is only at Pompeii that I have learned to value you?' The Egyptian's voice trembled—he paused for a moment, and then resumed.
'There is a love, beautiful Greek, which is not the love only of the thoughtless and the young—there is a love which sees not with the eyes, which hears not with the ears; but in which soul is enamoured of soul. The countryman of thy ancestors, the cave-nursed Plato, dreamed of such a love—his followers have sought to imitate it; but it is a love that is not for the herd to echo—it is a love that only high and noble natures can conceive—it hath nothing in common with the sympathies and ties of coarse affection—wrinkles do not revolt it—homeliness of feature does not deter; it asks youth, it is true, but it asks it only in the freshness of the emotions; it asks beauty, it is true, but it is the beauty of the thought and of the spirit. Such is the love, O Ione, which is a worthy offering to thee from the cold and the austere. Austere and cold thou deemest me—such is the love that I venture to lay upon thy shrine—thou canst receive it without a blush.'
'And its name is friendship!' replied Ione: her answer was innocent, yet it sounded like the reproof of one conscious of the design of the speaker.
'Friendship!' said Arbaces, vehemently. 'No; that is a word too often profaned to apply to a sentiment so sacred. Friendship! it is a tie that binds fools and profligates! Friendship! it is the bond that unites the frivolous hearts of a Glaucus and a Clodius! Friendship! no, that is an affection of earth, of vulgar habits and sordid sympathies; the feeling of which I speak is borrowed from the stars'—it partakes of that mystic and ineffable yearning, which we feel when we gaze on them—it burns, yet it purifies—it is the lamp of naphtha in the alabaster vase, glowing with fragrant odorous, but shining only through the purest vessels. No; it is not love, and it is not friendship, that Arbaces feels for Ione. Give it no name—earth has no name for it—it is not of earth—why debase it with earthly epithets and earthly associations?'
Never before had Arbaces ventured so far, yet he felt his ground step by step: he knew that he uttered a language which, if at this day of affected platonisms it would speak unequivocally to the ears of beauty, was at that time strange and unfamiliar, to which no precise idea could be attached, from which he could imperceptibly advance or recede, as occasion suited, as hope encouraged or fear deterred. Ione trembled, though she knew not why; her veil hid her features, and masked an expression, which, if seen by the Egyptian, would have at once damped and enraged him; in fact, he never was more displeasing to her—the harmonious modulation of the most suasive voice that ever disguised unhallowed thought fell discordantly on her ear. Her whole soul was still filled with the image of Glaucus; and the accent of tenderness from another only revolted and dismayed; yet she did not conceive that any passion more ardent than that platonism which Arbaces expressed lurked beneath his words. She thought that he, in truth, spoke only of the affection and sympathy of the soul; but was it not precisely that affection and that sympathy which had made a part of those emotions she felt for Glaucus; and could any other footstep than his approach the haunted adytum of her heart?
Anxious at once to change the conversation, she replied, therefore, with a cold and indifferent voice, 'Whomsoever Arbaces honors with the sentiment of esteem, it is natural that his elevated wisdom should color that sentiment with its own hues; it is natural that his friendship should be purer than that of others, whose pursuits and errors he does not deign to share. But tell me, Arbaces, hast thou seen my brother of late? He has not visited me for several days; and when I last saw him his manner disturbed and alarmed me much. I fear lest he was too precipitate in the severe choice that he has adopted, and that he repents an irrevocable step.'
'Be cheered, Ione,' replied the Egyptian. 'It is true that, some little time since he was troubled and sad of spirit; those doubts beset him which were likely to haunt one of that fervent temperament, which ever ebbs and flows, and vibrates between excitement and exhaustion. But he, Ione, he came to me his anxieties and his distress; he sought one who pitied me and loved him; I have calmed his mind—I have removed his doubts—I
