Fortunately the night came to an end. A timid thing when first it peeped over the hills of Scutari, the day emboldened, and at length filled the East, and left of the torches alive on the opposing face of Blacherne only the sticks, the cups, and the streaming smoke. Then the great host stirred, arose, and in a time incredibly brief, silently gave itself back to the city; while the Basileus issued from his solitary vigils in the Chapel, and, in a chastened spirit doubtless, sought his couch in one of the gilded interiors up somewhere under the Tower of Isaac.

The Hegumen of the St. James', overcome by the unwonted draughts upon his scanty store of strength, not to mention the exhaustion of spirit he had undergone, was carried home in a chair. Sergius was faithful throughout. At the gate of the monastery he asked the elder's blessing.

"Depart not, my son; stay with me a little longer. Thy presence is comforting to me."

The adjuration prevailed. Truth was, Sergius wished to set out for Therapia; but banishing the face of the little Princess once more, he helped the holy man out of the chair, through the dark-stained gate, down along the pa.s.sages, to his apartment, bare and penitential as that of the humblest neophyte of the Brotherhood. Having divested the superior of his robes, and, gently as he could, a.s.sisted him to lay his spent body on the narrow cot serving for couch, he then received the blessing.

"Thou art a good son, Sergius," the Hegumen said, with some cheer. "Thou dost strengthen me. I feel thou art wholly given up to the Master and His religion--nay, so dost thou look like the Master that when thou art by I fancy it is He caring for me. Thou art at liberty now. I give thee the blessing."

Sergius knelt, received the trembling hands on his bowed head, and kissed them with undissembled veneration.

"Father," he said, "I beg permission to be gone a few days."

"Whither?"

"Thou knowest I regard the Princess Irene as my little mother. I wish to go and see her."

"At Therapia?"

"Yes, Father."

The Hegumen averted his eyes, and by the twitching of the fingers clasped upon his breast exposed a trouble at work in the depths of his mind.

"My son," he at length said, "I knew the father of the Princess Irene, and was his sympathizer. I led the whole Brotherhood in the final demand for his liberation from prison. When he was delivered, I rejoiced with a satisfied soul, and took credit for a large part of the good done him and his. It is not to magnify myself, or unduly publish my influence that the occurrence is recalled, but to show you how unnatural it would be were I unfriendly to his only child. So if now I say anything in the least doubtful of her, set it down to conscience, and a sense of duty to you whom I have received into the fraternity as one sent me specially by G.o.d.... The life the Princess leads and her manners are outside the sanctions of society. There is no positive wrong in a woman of her degree going about in public places unveiled, and it must be admitted she does it most modestly; yet the example is pernicious in its effect upon women who are without the high qualities which distinguish her; at the same time the habit, even as she ill.u.s.trates it, wears an appearance of defiant boldness, making her a subject of indelicate remark--making her, in brief, a topic for discussion. The objection, I grant, is light, being at worst an offence against taste and custom; much more serious is her persistence in keeping up the establishment at Therapia. A husband might furnish her an excuse; but the Turk is too near a neighbor--or rather she, a single woman widely renowned for beauty, is too tempting to the brutalized unbelievers infesting the other sh.o.r.e of the Bosphorus. Feminine timidity is always becoming; especially is it so when honor is more concerned than life or liberty. Unmarried and unprotected, her place is in a holy house on the Islands, or here in the city, where, aside from personal safety, she can have the benefit of holy offices. Now rumor is free to accuse her of this and that, which charity in mult.i.tude and without stint is an insufficient mantle to save her from. They say she prefers guilty freedom to marriage; but no one, himself of account, believes it--the const.i.tution of her household forbids the taint. They say she avails herself of seclusion to indulge uncanonized worship. In plain terms, my son, it is said she is a heretic."

Sergius started and threw up his hands. Not that he was surprised at the charge, for the Princess herself had repeatedly admitted it was in the air against her; but coming from the venerated chief of his Brotherhood, the statement, though a hearsay, sounded so dreadfully he was altogether unprepared for it. Knowing the consequences of heresy, he was also alarmed for her, and came near betraying himself. How interesting it would be to learn precisely and from the excellent authority before him, in what the heresy of the Princess consisted. If there was criminality in her faith, what was to be said of his own?

"Father," he remarked, calmly as possible, "I mind not the other sayings, the reports which go to the Princess' honor--they are the tarnishments which malice is always blowing on things white because they are white--but if it be not too trying to your strength, tell me more.

Wherein is she a heretic?"

Again, the gaunt fingers of the Hegumen worked nervously, while his eyes averted themselves.

"How can I satisfy your laudable question, my son, and be brief?" and with the words he brought his look back, resting it on the young man's face. "Give attention, however, and I will try.... I take it you know the Creed is the test of orthodoxy, and"--he paused and searched the eyes above his wistfully--"and that it has your unfaltering belief. You know its history, I am sure--at least you know it had issue from the Council of Nicaea over which Constantine, the greatest of ail Emperors, condescended to preside in person. Never was proceeding more perfect; its perfection proved the Divine Mind in its composition; yet, sad to say, the centuries since the august Council have been fruitful of disputes more or less related to those blessed canons, and sadder still, some of the disputes continue to this day. Would to G.o.d there was no more to be said of them!"

The good man covered his face with his hands, like one who would shut out a disagreeable sight. "But it is well to inform you, my son, of the questions whose agitation has at last brought the Church down till only Heaven can save it from rupture and ruin. Oh, that I should live to make the acknowledgment--I who in my youth thought it founded on a rock eternal as Nature itself!... A plain presentation of the subject in contention may help you to a more lively understanding of the gravity and untimeliness of the Princess' departure.... First, let me ask if you know our parties by name. Verily I came near calling them _factions_, and that I would not willingly, since it is an opprobrious term, resort to which would be denunciatory of myself--I being one of them."

"I have heard of a Roman party and of a Greek party; but further, I am so recently come to Constantinople, it would be safer did I take information of you."

"A prudent answer, by our most excellent and holy patron!" exclaimed the Hegumen, his countenance relaxing into the semblance of a smile. "Be always as wise, and the St. James' will bless themselves that thou wert brought to us.... Attend now. The parties are Greek and Roman; though most frequently its enemies speak of the latter as _azymites_, which you will understand is but a nickname. I am a Romanist; the Brotherhood is all Roman; and we mind not when Scholarius, and his arch-supporter, Duke Notaras, howl _azymite_ at us. A disputant never takes to contemptuous speeches except when he is worsted in the argument."

The moderation of the Hegumen had been thus far singularly becoming and impressive; now a fierce light gleamed in his eyes, and he cried, with a spasmodic clutch of the hands: "We are not of the forsworn! The curse of the perjured is not on our souls!"

The intensity of his superior astonished Sergius; yet he was shrewd enough to see and appreciate the disclosures of the outburst; and from that moment he was possessed of a feeling that the quarrel between the parties was hopelessly past settlement. If the man before him, worn with years, and actually laboring for the breath of life, could be so moved by contempt for the enemy, what of his co-partisans? Age is ordinarily a tamer of the pa.s.sions. Here was an instance in which much contention long continued had counteracted the benign effect. As a teacher and example, how unlike this Hegumen was to Hilarion. The young man's heart warmed with a sudden yearning for the exile of the dear old Lavra whose unfailing sweetness of soul could keep the frigid wilderness upon the White Lake in summer purple the year round. Never did love of man for man look so lovely; never did it seem so comprehensive and all sufficient! The nearest pa.s.sion opposition could excite in that pure and chastened nature was pity. But here! Quick as the reflection came, it was shut out. There was more to be learned. G.o.d help the heretic in the hands of this judge at this time! And with the mental exclamation Sergius waited, his interest in the definition of heresy sharpened by personal concern.

"There are five questions dividing the two parties," the Hegumen continued, when the paroxysm of hate was pa.s.sed. "Listen and I will give them to you in naked form, trusting time for an opportunity to deal with them at large.... First then the Procession of the Holy Ghost. That is, does the Holy Ghost proceed from the Son, or from the Father and the Son? The Greeks say from the Son; the Romans say the Father and the Son being One, the Procession must needs be from both of them conjunctively.... Next the Nicene Creed, as originally published, did undoubtedly make the Holy Ghost proceed from the Father alone. The intent was to defend the unity of the G.o.dhead. Subsequently the Latins, designing to cast the a.s.sertion of the ident.i.ty of the Spirit of the Father and the Spirit of the Son in a form which they thought more explicit, planted in the body of the Creed the word _filioque_, meaning _from the Son._ This the Greeks declare an unwarranted addition. The Latins, on their part, deny it an addition in any proper sense; they say it is but an explanation of the principle proclaimed, and in justification trace the usage from the Fathers, Greek and Latin, and from Councils subsequent to the Nicene.... When we consider to what depths of wrangle the two themes have carried the children of G.o.d who should be brethren united in love, knowing rivalry only in zeal for the welfare of the Church, that other subjects should creep in to help widen the already dangerous breach has an appearance like a judgment of G.o.d; yet it would be dealing unfairly with you, my son, to deny the pendency of three others in particular. Of these we have first, Shall the bread in the Eucharist be leavened or unleavened? About six hundred years ago the Latins began the use of unleavened bread. The Greeks protested against the innovation, and through the centuries arguments have been bandied to and fro in good-natured freedom; but lately, within fifty years, the debate has degenerated into quarrel, and now--ah, in what terms suitable to a G.o.d-fearing servant can I speak of the temper signalizing the discussion now? Let it pa.s.s, let it pa.s.s!... We have next a schism respecting Purgatory. The Greeks deny the existence of such a state, saying there are but two places awaiting the soul after death--Heaven and h.e.l.l."

Again the Hegumen paused, arrested, as it were, by a return of vindictive pa.s.sion.

"Oh, the schismatics!" he exclaimed. "Not to see in the Latin idea of a third place a mercy of G.o.d unto them especially! If only the righteous are admitted to the All Holy Father immediately upon the final separation of body and spirit; if there is no intermediate state for the purgation of such of the baptized as die sodden in their sins, what shall become of them?"

Sergius shuddered, but held his peace.

"Yet another point," the superior continued, ere the ruffle in his voice subsided--"another of which the wranglers have made the most; for as you know, my son, the Greeks, thinking themselves teachers of all things intellectual, philosophy, science, poetry, art, and especially religion, and that at a period when the Latins were in the nakedness of barbarism, are filled with pride, like empty bottles with air; and because in the light of history their pride is not unreasonable, they drop the more readily into the designs of the conspirators against the Unity of the Church--I speak now of the Primacy. As if power and final judgment were things for distribution amongst a number of equals! As if one body were better of a hundred heads! Who does not know that two wills equally authorized mean the absence of all will! Of the foundations of G.o.d Chaos alone is unorganized; and to such likeness Scholarius would reduce Christendom! G.o.d forbid! Say so, my son--let me hear you repeat it after me--G.o.d forbid:"

With an unction scarcely less fervid than his chief's, Sergius echoed the exclamation; whereupon the elder looked at him, and said, with a flush on his face, "I fear I have given rein too freely to disgust and abhorrence. Pa.s.sion is never becoming in old men. Lest you misjudge me, my son, I shall take one further step in explanation; it will be for you to then justify or condemn the feeling you have witnessed in me. A deeper wound to conscience, a grosser provocation to the divine vengeance, a perfidy more impious and inexcusable you shall never overtake in this life, though you walk in it thrice the years of Noah.... There have been repeated attempts to settle the doctrinal differences to which I have referred. A little more than a hundred years ago--it was in the reign of Andronicus III.--one Barlaam, a Hegumen, like myself, was sent to Italy by the Emperor with a proposal of union; but Benedict the Pope resolutely refused to entertain the proposition, for the reason that it did not contemplate a final arrangement of the question at issue between the Churches. Was he not right?"

Sergius a.s.sented.

"In 1369, John V. Palaeologus, under heavy pressure of the Turks, renewed overtures of reconciliation, and to effectuate his purpose, he even became a Catholic. Then John VI., the late Emperor, more necessitous than his predecessor, submitted such a presentation to the Papal court that Nicolos of Cusa was despatched to Constantinople to study and report upon the possibilities of a doctrinal settlement and union. In November, 1437, the Emperor, accompanied by Joseph, the Patriarch, Besserion, Archbishop of Nicaea, and deputies empowered to represent the other Patriarchs, together with a train of learned a.s.sistants and secretaries, seven hundred in all, set out for Italy in response to the invitation of Eugenius IV, the Pope. Landing at Venice, the Basileus was escorted to Ferrara, where Eugenius received him with suitable pomp. The Council of Basle, having been adjourned to Ferrara for the better accommodation of the imperial guest, was opened there in April, 1438. But the plague broke out, and the sessions were transferred to Florence where the Council sat for three years. Dost thou follow me, my son?"

"With all my mind, Father, and thankful for thy painstaking."

"Nay, good Sergius, thy attention more than repays me.... Observe now the essentials of all the dogmatic questions I named to you as to-day serving the conspiracy against the Unity of our beloved Church were settled and accepted at the Council of Florence. The primacy of the Roman Bishop was the last to be disposed of, because distinguishable from the other differences by a certain political permeation; finally it too was reconciled in these words--bear them in memory, I pray, that you may comprehend their full import--'The Holy Apostolic See and Roman Pontiff hold the Primacy over all the world; the Roman Pontiff is the successor of Peter, Prince of Apostles, and he is the true Vicar of Christ, the head of the whole Church, the Father and Teacher of all Christians.' [Footnote: Addis and Arnold's Catholic Die. 349.] In Italy, 1439--mark you, son Sergius, but a trifle over eleven years ago--the members of the Council from the East and West, the Greeks with the Latins--Emperor, Patriarchs, Metropolitans, Deacons, and lesser dignitaries of whatever t.i.tle--signed a Decree of Union which we call the _Hepnoticon_, and into which the above acceptances had been incorporated. I said all signed the decree--there were two who did not, Mark of Ephesus and the Bishop Stauropolis. The Patriarch of Constantinople, Joseph, died during the Council; yet the signatures of his colleagues collectively and of the Emperor perfected the Decree as to Constantinople. What sayest thou, my son? As a student of holy canons, what sayest thou?"

"I am but a student," Sergius replied; "still to my imperfect perception the Unity of the Church was certainly accomplished."

"In law, yes," said the Hegumen, with difficulty rising to a sitting posture--"yes, but it remained to make the accomplishment binding on the consciences of the signatories. Hear now what was done. A form of oath was draughted invoking the most awful maledictions on the parties who should violate the decree, and it was sworn to."

"Sworn to?"

"Ay, son Sergius--sworn to by each and all of those attendant upon the Council--from Basileus down to the humblest catechumen inclusive, they took the oath, and by the taking bound their consciences under penalty of the eternal wrath of G.o.d. I spoke of certain ones forsworn, did I not?"

Sergius bowed.

"And worse--I spoke of some whose souls were enduring the curse of the perjured. That was extreme--it was pa.s.sion--I saw thee shudder at it, and I did not blame thee. Hear me now, and thou wilt not blame me....

They came home, the Basileus and his seven hundred followers. Scarcely were they disembarked before they were called to account. The city, a.s.sembled on the quay, demanded of them: 'What have you done with us?

What of our Faith? Have you brought us the victory?' The Emperor hurried to his palace; the prelates hung their heads, and trembling and in fear answered: 'We have sold our Faith--we have betrayed the pure sacrifice--we have become Azymites.' [Footnote: _Hist. de l'eglise_ (L'Abbe Rohrbacher), 3d ed. Vol. 22. 30. MICHEL DUCAS.] Thus spake Bessarion; thus Balsamon, Archdeacon and Guardian of the Archives; thus Gemiste of Lacedaemon; thus Antoine of Heraclius; thus spake they all, the high and the low alike, even George Scholarius, whom thou didst see marching last night first penitent of the Vigils. 'Why did you sign the Decree?' And they answered, 'We were afraid of the Franks.' Perjury to impiety--cowardice to perjury!... And now, son Sergius, it is said--all said--with one exception. Some of the Metropolitans, when they were summoned to sign the Decree, demurred, 'Without you pay us to our satisfaction we shall not sign.' The silver was counted down to them.

Nay, son, look not so incredulous--I was there--I speak of what I saw.

What could be expected other than that the venals would repudiate everything? And so they did, all save Metrophanes, the Syncelle, and Gregory, by grace of G.o.d the present Patriarch. If I speak with heat, dost thou blame me? If I called the recusants forsworn and perjured, thinkest thou the pure in Heaven charged my soul with a sin? Answer as thou lovest the right?"

"My Father," Sergius replied, "the denunciation of impiety cannot be sinful, else I have to unlearn all I have ever been taught; and being the chief Shepherd of an honorable Brotherhood, is it not thy duty to cry out at every appearance of wrong? That His Serenity, the Patriarch, receives thy acquittal and is notably an exception to a recusancy so universal, is comforting to me; to have to cast him out of my admiration would be grievous. But pardon me, if from fear thou wilt overlook it, I again ask thee to speak further of the heresy of the Princess Irene."

Sergius, besides standing with his back to the door of the cell, was listening to the Hegumen with an absorption of sense so entire that he was unaware of the quiet entrance of a third party, who halted after a step or two but within easy hearing.

"The request is timely--most timely," the Hegumen replied, without regarding the presence of the newcomer. "I had indeed almost forgotten the Princess.... With controversies such as I have recounted raging in the Church, like wolves in a sheepfold, comes one with new doctrines to increase the bewilderment of the flock, how is he to be met? This is what the Princess has done, and is doing."

"Still, Father, you leave me in the dark."

The Hegumen faltered, but finally said: "Apart from her religious views and novel habits, the Princess Irene is the n.o.blest nature in Byzantium.

Were we overtaken by some great calamity, I should look for her to rise by personal sacrifice into heroism. In acknowledgment of my fatherly interest in her, she has often entertained me at her palace, and spoken her mind with fearless freedom, leaving me to think her pursued by presentiments of a fatality which is to try her with terrible demands, and that she is already prepared to submit to them."

"Yes," said Sergius, with an emphatic gesture, "there are who live martyrs all their days, reserving nothing for death but to bring them their crowns."

The manner of the utterance, and the thought compelled the Hegumen's notice.

"My son," he said, presently, "thou hast a preacher's power. I wish I foreknew thy future. But I must haste or"--

"Nay, Father, permit me to help you recline again."