The Last of the Legions and Other Tales of Long Ago Part 3

"About this 'VV' upon the stone."

"No doubt it was just the name of the Legion which put the altar up."

"Aye, but you gave some special name."

"Did I? How absurd! How should I ken what the name was?"

"You said something--'_Victrix_,' I think."

"I suppose I was guessing. It gives me the queerest feeling, this place, as if I were not myself, but some one else."

"Aye, it's an uncanny place," said her husband, looking round with an expression almost of fear in his bold grey eyes. "I feel it mysel'. I think we'll just be wis.h.i.+n' you good evenin', Mr. Cunningham, and get back to Melrose before the dark sets in."

Neither of them could shake off the strange impression which had been left upon them by their visit to the excavations. It was as if some miasma had risen from those damp trenches and pa.s.sed into their blood.

All the evening they were silent and thoughtful, but such remarks as they did make showed that the same subject was in the mind of each.

Brown had a restless night, in which he dreamed a strange connected dream, so vivid that he woke sweating and s.h.i.+vering like a frightened horse. He tried to convey it all to his wife as they sat together at breakfast in the morning.

"It was the clearest thing, Maggie," said he. "Nothing that has ever come to me in my waking life has been more clear than that. I feel as if these hands were sticky with blood."

"Tell me of it--tell me slow," said she.

"When it began, I was oot on a braeside. I was laying flat on the ground. It was rough, and there were clumps of heather. All round me was just darkness, but I could hear the rustle and the breathin' of men.

There seemed a great mult.i.tude on every side of me, but I could see no one. There was a low c.h.i.n.k of steel sometimes, and then a number of voices would whisper 'Hus.h.!.+' I had a ragged club in my hand, and it had spikes o' iron near the end of it. My heart was beatin' quickly, and I felt that a moment of great danger and excitement was at hand. Once I dropped my club, and again from all round me the voices in the darkness cried, 'Hus.h.!.+' I put oot my hand, and it touched the foot of another man lying in front of me. There was some one at my very elbow on either side. But they said nothin'.

"Then we all began to move. The whole braeside seemed to be crawlin'

downwards. There was a river at the bottom and a high-arched wooden bridge. Beyond the bridge were many lights--torches on a wall. The creepin' men all flowed towards the bridge. There had been no sound of any kind, just a velvet stillness. And then there was a cry in the darkness, the cry of a man who had been stabbed suddenly to the hairt.

That one cry swelled out for a moment, and then the roar of a thoosand furious voices. I was runnin'. Every one was runnin'. A bright red light shone out, and the river was a scarlet streak. I could see my companions now. They were more like devils than men, wild figures clad in skins, with their hair and beards streamin'. They were all mad with rage, jumpin' as they ran, their mouths open, their arms wavin', the red light beatin' on their faces. I ran, too, and yelled out curses like the rest. Then I heard a great cracklin' of wood, and I knew that the palisades were doon. There was a loud whistlin' in my ears, and I was aware that arrows were flyin' past me. I got to the bottom of a d.y.k.e, and I saw a hand stretched doon from above. I took it, and was dragged to the top. We looked doon, and there were silver men beneath us holdin'

up their spears. Some of our folk sprang on to the spears. Then we others followed, and we killed the soldiers before they could draw the spears oot again. They shouted loud in some foreign tongue, but no mercy was shown them. We went ower them like a wave, and trampled them doon into the mud, for they were few, and there was no end to our numbers.

"I found myself among buildings, and one of them was on fire. I saw the flames spoutin' through the roof. I ran on, and then I was alone among the buildings. Some one ran across in front o' me. It was a woman. I caught her by the arm, and I took her chin and turned her face so as the light of the fire would strike it. Whom think you that it was, Maggie?"

His wife moistened her dry lips. "It was I," she said.

He looked at her in surprise. "That's a good guess," said he. "Yes, it was just you. Not merely like you, you understand. It was you--you yourself. I saw the same soul in your frightened eyes. You looked white and bonnie and wonderful in the firelight. I had just one thought in my head--to get you awa' with me; to keep you all to mysel' in my own home somewhere beyond the hills. You clawed at my face with your nails. I heaved you over my shoulder, and I tried to find a way oot of the light of the burning hoose and back into the darkness.

"Then came the thing that I mind best of all. You're ill, Maggie. Shall I stop? My G.o.d! you have the very look on your face that you had last night in my dream. You screamed. He came runnin' in the firelight. His head was bare; his hair was black and curled; he had a naked sword in his hand, short and broad, little more than a dagger. He stabbed at me, but he tripped and fell. I held you with one hand, and with the other----"

His wife had sprung to her feet with writhing features.

"Marcus!" she cried. "My beautiful Marcus! Oh, you brute! you brute! you brute!" There was a clatter of tea-cups as she fell forward senseless upon the table.

They never talk about that strange isolated incident in their married life. For an instant the curtain of the past had swung aside, and some strange glimpse of a forgotten life had come to them. But it closed down, never to open again. They live their narrow round--he in his shop, she in her household--and yet new and wider horizons have vaguely formed themselves around them since that summer evening by the crumbling Roman fort.

IV

THE COMING OF THE HUNS

In the middle of the fourth century the state of the Christian religion was a scandal and a disgrace. Patient, humble, and long-suffering in adversity, it had become positive, aggressive, and unreasonable with success. Paganism was not yet dead, but it was rapidly sinking, finding its most faithful supporters among the conservative aristocrats of the best families on the one hand, and among those benighted villagers on the other who gave their name to the expiring creed. Between these two extremes the great majority of reasonable men had turned from the conception of many G.o.ds to that of one, and had rejected for ever the beliefs of their forefathers. But with the vices of polytheism, they had also abandoned its virtues, among which toleration and religious good humour had been conspicuous. The strenuous earnestness of the Christians had compelled them to examine and define every point of their own theology; but as they had no central authority by which such definitions could be checked, it was not long before a hundred heresies had put forward their rival views, while the same earnestness of conviction led the stronger bands of schismatics to endeavour, for conscience sake, to force their views upon the weaker, and thus to cover the Eastern world with confusion and strife.

Alexandria, Antioch, and Constantinople were centres of theological warfare. The whole north of Africa, too, was rent by the strife of the Donatists, who upheld their particular schism by iron flails and the war-cry of "Praise to the Lord!" But minor local controversies sank to nothing when compared with the huge argument of the Catholic and the Arian, which rent every village in twain, and divided every household from the cottage to the palace. The rival doctrines of the h.o.m.oousian and of the h.o.m.oiousian, containing metaphysical differences so attenuated that they could hardly be stated, turned bishop against bishop and congregation against congregation. The ink of the theologians and the blood of the fanatics were spilled in floods on either side, and gentle followers of Christ were horrified to find that their faith was responsible for such a state of riot and bloodshed as had never yet disgraced the religious history of the world. Many of the more earnest among them, shocked and scandalised, slipped away to the Libyan Desert, or to the solitude of Pontus, there to await in self-denial and prayer that second coming which was supposed to be at hand. Even in the deserts they could not escape the echo of the distant strife, and the hermits themselves scowled fiercely from their dens at pa.s.sing travellers who might be contaminated by the doctrines of Athanasius or of Arius.

Such a hermit was Simon Melas, of whom I write. A Trinitarian and a Catholic, he was shocked by the excesses of the persecution of the Arians, which could be only matched by the similar outrages with which these same Arians in the day of their power avenged their treatment on their brother Christians. Weary of the whole strife, and convinced that the end of the world was indeed at hand, he left his home in Constantinople and travelled as far as the Gothic settlements in Dacia, beyond the Danube, in search of some spot where he might be free from the never-ending disputes. Still journeying to the north and east, he crossed the river which we now call the Dniester, and there, finding a rocky hill rising from an immense plain, he formed a cell near its summit, and settled himself down to end his life in self-denial and meditation. There were fish in the stream, the country teemed with game, and there was an abundance of wild fruits, so that his spiritual exercises were not unduly interrupted by the search of sustenance for his mortal frame.

In this distant retreat he expected to find absolute solitude, but the hope was in vain. Within a week of his arrival, in an hour of worldly curiosity, he explored the edges of the high rocky hill upon which he lived. Making his way up to a cleft, which was hung with olives and myrtles, he came upon a cave in the opening of which sat an aged man, white-bearded, white-haired, and infirm--a hermit like himself. So long had this stranger been alone that he had almost forgotten the use of his tongue; but at last, words coming more freely, he was able to convey the information that his name was Paul of Nicopolis, that he was a Greek citizen, and that he also had come out into the desert for the saving of his soul, and to escape from the contamination of heresy.

"Little I thought, brother Simon," said he, "that I should ever find any one else who had come so far upon the same holy errand. In all these years, and they are so many that I have lost count of them, I have never seen a man, save indeed one or two wandering shepherds far out upon yonder plain."

From where they sat, the huge steppe, covered with waving gra.s.s and gleaming with a vivid green in the sun, stretched away as level and as unbroken as the sea, to the eastern horizon. Simon Melas stared across it with curiosity.

"Tell me, brother Paul," said he, "you who have lived here so long--what lies at the further side of that plain?"

The old man shook his head. "There is no further side to the plain,"

said he. "It is the earth's boundary, and stretches away to eternity.

For all these years I have sat beside it, but never once have I seen anything come across it. It is manifest that if there had been a further side there would certainly at some time have come some traveller from that direction. Over the great river yonder is the Roman post of Tyras; but that is a long day's journey from here, and they have never disturbed my meditations."

"On what do you meditate, brother Paul?"

"At first I meditated on many sacred mysteries; but now, for twenty years, I have brooded continually on the nature of the Logos. What is your view upon that vital matter, brother Simon?"

"Surely," said the younger man, "there can be no question as to that.

The Logos is a.s.suredly but a name used by St. John to signify the Deity."

The old hermit gave a hoa.r.s.e cry of fury, and his brown, withered face was convulsed with anger. Seizing the huge cudgel which he kept to beat off the wolves, he shook it murderously at his companion.

"Out with you! Out of my cell!" he cried. "Have I lived here so long to have it polluted by a vile Trinitarian--a follower of the rascal Athanasius? Wretched idolater, learn once for all, that the Logos is in truth an emanation from the Deity, and in no sense equal or co-eternal with Him! Out with you, I say, or I will dash out your brains with my staff!"

It was useless to reason with the furious Arian, and Simon withdrew in sadness and wonder, that at this extreme verge of the known earth the spirit of religious strife should still break upon the peaceful solitude of the wilderness. With hanging head and heavy heart he made his way down the valley, and climbed up once more to his own cell, which lay at the crown of the hill, with the intention of never again exchanging visits with his Arian neighbour.

Here, for a year, dwelt Simon Melas, leading a life of solitude and prayer. There was no reason why any one should ever come to this outermost point of human habitation. Once a young Roman officer--Caius Cra.s.sus--rode out a day's journey from Tyras, and climbed the hill to have speech with the anchorite. He was of an equestrian family, and still held his belief in the old dispensation. He looked with interest and surprise, but also with some disgust, at the ascetic arrangements of that humble abode.

"Whom do you please by living in such a fas.h.i.+on?" he asked.

"We show that our spirit is superior to our flesh," Simon answered. "If we fare badly in this world, we believe that we shall reap an advantage in the world to come."

The centurion shrugged his shoulders. "There are philosophers among our people, Stoics and others, who have the same idea. When I was in the Herulian Cohort of the Fourth Legion we were quartered in Rome itself, and I saw much of the Christians, but I could never learn anything from them which I had not heard from my own father, whom you, in your arrogance, would call a Pagan. It is true that we talk of numerous G.o.ds; but for many years we have not taken them very seriously. Our thoughts upon virtue and duty and a n.o.ble life are the same as your own."

Simon Melas shook his head.

"If you have not the holy books," said he, "then what guide have you to direct your steps?"

"If you will read our philosophers, and above all the divine Plato, you will find that there are other guides who may take you to the same end.

Have you by chance read the book which was written by our Emperor Marcus Aurelius? Do you not discover there every virtue which man could have, although he knew nothing of your creed? Have you considered, also, the words and actions of our late Emperor Julian, with whom I served my first campaign when he went out against the Persians? Where could you find a more perfect man than he?"