The Last of the Legions and Other Tales of Long Ago. Arthur Conan Doyle

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 passed 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 shivering 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 multitude on every side of me, but I could see no one. There was a low chink of steel sometimes, and then a number of voices would whisper 'Hush!' 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, 'Hush!' 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 dyke, 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 God! 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 gods 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 Homoousian and of the Homoiousian, 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 passing 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.