Tuesday 31 July 2018

The Athanasian Creed (in Latin, English, and French)


Quicumque vult salvus esse, ante omnia opus est, ut teneat catholicam fidem: Quam nisi quisque integram inviolatamque servaverit, absque dubio in aeternum peribit.
Fides autem catholica haec est: ut unum Deum in Trinitate, et Trinitatem in unitate veneremur.
Neque confundentes personas, neque substantiam separantes.
Alia est enim persona Patris alia Filii, alia Spiritus Sancti: Sed Patris, et Filii, et Spiritus Sancti una est divinitas, aequalis gloria, coeterna maiestas.
Qualis Pater, talis Filius, talis [et] Spiritus Sanctus. Increatus Pater, increatus Filius, increatus [et] Spiritus Sanctus.
Immensus Pater, immensus Filius, immensus [et] Spiritus Sanctus.
Aeternus Pater, aeternus Filius, aeternus [et] Spiritus Sanctus.
Et tamen non tres aeterni, sed unus aeternus.
Sicut non tres increati, nec tres immensi, sed unus increatus, et unus immensus.
Similiter omnipotens Pater, omnipotens Filius, omnipotens [et] Spiritus Sanctus.
Et tamen non tres omnipotentes, sed unus omnipotens.
Ita Deus Pater, Deus Filius, Deus [et] Spiritus Sanctus.
Et tamen non tres dii, sed unus est Deus.
Ita Dominus Pater, Dominus Filius, Dominus [et] Spiritus Sanctus.
Et tamen non tres Domini, sed unus [est] Dominus.
Quia, sicut singillatim unamquamque personam Deum ac Dominum confiteri christiana veritate compellimur: Ita tres Deos aut [tres] Dominos dicere catholica religione prohibemur.
Pater a nullo est factus: nec creatus, nec genitus.
Filius a Patre solo est: non factus, nec creatus, sed genitus.
Spiritus Sanctus a Patre et Filio: non factus, nec creatus, nec genitus, sed procedens.
Unus ergo Pater, non tres Patres: unus Filius, non tres Filii: unus Spiritus Sanctus, non tres Spiritus Sancti.
Et in hac Trinitate nihil prius aut posterius, nihil maius aut minus: Sed totae tres personae coaeternae sibi sunt et coaequales.
Ita, ut per omnia, sicut iam supra dictum est, et unitas in Trinitate, et Trinitas in unitate veneranda sit.
Qui vult ergo salvus esse, ita de Trinitate sentiat.
                Sed necessarium est ad aeternam salutem, ut incarnationem quoque Domini nostri Iesu Christi fideliter credat.
Est ergo fides recta ut credamus et confiteamur, quia Dominus noster Iesus Christus, Dei Filius, Deus [pariter] et homo est.
Deus [est] ex substantia Patris ante saecula genitus: et homo est ex substantia matris in saeculo natus.
Perfectus Deus, perfectus homo: ex anima rationali et humana carne subsistens.
Aequalis Patri secundum divinitatem: minor Patre secundum humanitatem.
Qui licet Deus sit et homo, non duo tamen, sed unus est Christus.
Unus autem non conversione divinitatis in carnem, sed assumptione humanitatis in Deum.
Unus omnino, non confusione substantiae, sed unitate personae.
Nam sicut anima rationalis et caro unus est homo: ita Deus et homo unus est Christus.
Qui passus est pro salute nostra: descendit ad inferos: tertia die resurrexit a mortuis.
Ascendit ad [in] caelos, sedet ad dexteram [Dei] Patris [omnipotentis].
Inde venturus [est] judicare vivos et mortuos.
Ad cujus adventum omnes homines resurgere habent cum corporibus suis; Et reddituri sunt de factis propriis rationem.
Et qui bona egerunt, ibunt in vitam aeternam: qui vero mala, in ignem aeternum.
Haec est fides catholica, quam nisi quisque fideliter firmiterque crediderit, salvus esse non poterit.


Schaff, Philip (1877a), The Creeds of Christendom, 1, New York: Harper Brothers, OCLC 2589524, retrieved 2013-09-08
Whosoever will be saved, before all things it is necessary that he hold the catholic faith.

Which faith unless every one do keep whole and undefiled, without doubt he shall perish everlastingly.

And the catholic faith is this: that we worship one God in Trinity, and Trinity in Unity; neither confounding the Persons, nor dividing the Essence.

For there is one Person of the Father; another of the Son; and another of the Holy Ghost.

But the Godhead of the Father, of the Son, and of the Holy Ghost, is all one; the Glory equal, the Majesty coeternal.

Such as the Father is; such is the Son; and such is the Holy Ghost.

The Father uncreated; the Son uncreated; and the Holy Ghost uncreated.

The Father unlimited; the Son unlimited; and the Holy Ghost unlimited.

The Father eternal; the Son eternal; and the Holy Ghost eternal.

And yet they are not three eternals; but one eternal.

As also there are not three uncreated; nor three infinites, but one uncreated; and one infinite.

So likewise the Father is Almighty; the Son Almighty; and the Holy Ghost Almighty.

And yet they are not three Almighties; but one Almighty.

So the Father is God; the Son is God; and the Holy Ghost is God.

And yet they are not three Gods; but one God.

So likewise the Father is Lord; the Son Lord; and the Holy Ghost Lord.

And yet not three Lords; but one Lord.

For like as we are compelled by the Christian verity; to acknowledge every Person by himself to be God and Lord; So are we forbidden by the catholic religion; to say, There are three Gods, or three Lords.

The Father is made of none; neither created, nor begotten.

The Son is of the Father alone; not made, nor created; but begotten.

The Holy Ghost is of the Father and of the Son; neither made, nor created, nor begotten; but proceeding.

So there is one Father, not three Fathers; one Son, not three Sons; one Holy Ghost, not three Holy Ghosts.

And in this Trinity none is before, or after another; none is greater, or less than another.

But the whole three Persons are coeternal, and coequal. So that in all things, as aforesaid; the Unity in Trinity, and the Trinity in Unity, is to be worshipped.

He therefore that will be saved, let him thus think of the Trinity.

                Furthermore, it is necessary to everlasting salvation; that he also believe faithfully the Incarnation of our Lord Jesus Christ.

For the right Faith is, that we believe and confess; that our Lord Jesus Christ, the Son of God, is God and Man; God, of the Substance [Essence] of the Father; begotten before the worlds; and Man, of the Substance [Essence] of his Mother, born in the world.

Perfect God; and perfect Man, of a reasonable soul and human flesh subsisting.

Equal to the Father, as touching his Godhead; and inferior to the Father as touching his Manhood.

Who although he is God and Man; yet he is not two, but one Christ.

One; not by conversion of the Godhead into flesh; but by assumption of the Manhood into God.

One altogether; not by confusion of Substance [Essence]; but by unity of Person.

For as the reasonable soul and flesh is one man; so God and Man is one Christ; Who suffered for our salvation; descended into hell; rose again the third day from the dead.

He ascended into heaven, he sitteth on the right hand of God the Father Almighty, from whence he will come to judge the living and the dead.

At whose coming all men will rise again with their bodies; And shall give account for their own works.

And they that have done good shall go into life everlasting; and they that have done evil, into everlasting fire.

This is the catholic faith; which except a man believe truly and firmly, he cannot be saved.






Quiconque veut être sauvé doit, avant tout, tenir la foi catholique: s'il ne la garde pas entière et pure, il périra sans aucun doute pour l'éternité.

Voici la foi catholique: nous vénérons un Dieu dans la Trinité et la Trinité dans l'Unité, sans confondre les Personnes ni diviser la substance: autre est en effet la Personne du Père, autre celle du Fils, autre celle du Saint-Esprit; mais une est la divinité du Père, du Fils et du Saint-Esprit, égale la gloire, coéternelle la majesté.

Comme est le Père, tel est le Fils, tel est aussi le Saint-Esprit: incréé est le Père, incréé le Fils, incréé le Saint-Esprit; infini est le Père, infini le Fils, infini le Saint-Esprit; éternel est le Père, éternel le Fils, éternel le Saint-Esprit; et cependant, ils ne sont pas trois éternels, mais un éternel; tout comme ils ne sont pas trois incréés, ni trois infinis, mais un incréé et un infini. De même, tout-puissant est le Père, tout-puissant le Fils, tout-puissant le Saint-Esprit; et cependant ils ne sont pas trois tout-puissants, mais un tout-puissant.

Ainsi le Père est Dieu, le Fils est Dieu, le Saint-Esprit est Dieu; et cependant ils ne sont pas trois Dieux, mais un Dieu.

Ainsi le Père est Seigneur, le Fils est Seigneur, le Saint-Esprit est Seigneur; et cependant ils ne sont pas trois Seigneurs, mais un Seigneur; car, de même que la vérité chrétienne nous oblige à confesser que chacune des personnes en particulier est Dieu et Seigneur, de même la religion catholique nous interdit de dire qu'il y a trois Dieux ou trois Seigneurs.

Le Père n'a été fait par personne et il n'est ni créé ni engendré; le Fils n'est issu que du Père, il n'est ni fait, ni créé, mais engendré; le Saint-Esprit vient du Père et du Fils, il n'est ni fait, ni créé, ni engendré, mais il procède.

Il n'y a donc qu'un Père, non pas trois Pères; un Fils, non pas trois Fils; un Saint-Esprit, non pas trois Saint-Esprit.

Et dans cette Trinité il n'est rien qui soit avant ou après, rien qui soit plus grand ou plus petit, mais les Personnes sont toutes trois également éternelles et semblablement égales.

Si bien qu'en tout, comme on l'a déjà dit plus haut, on doit vénérer, et l'Unité dans la Trinité, et la Trinité dans l'Unité. Qui donc veut être sauvé, qu'il croie cela de la Trinité.

Mais il est nécessaire au salut éternel de croire fidèlement aussi en l'incarnation de notre Seigneur Jésus-Christ.

C'est donc la foi droite que de croire et de confesser que notre Seigneur Jésus-Christ, Fils de Dieu, est Dieu et homme.

Il est Dieu, de la substance du Père, engendré avant les siècles, et il est homme, né de la substance de sa mère, dans le temps; Dieu parfait, homme parfait composé d'une âme raisonnable et de chair humaine, égal au Père selon la divinité, inférieur au Père selon l'humanité. Bien qu'il soit Dieu et homme, il n'y a pas cependant deux Christ, mais un Christ; un, non parce que la divinité a été transformée en la chair, mais parce que l'humanité a été assumée en Dieu; un absolument, non par un mélange de substance, mais par l'unité de la personne.

Car, de même que l'âme raisonnable et le corps font un homme, de même Dieu et l'homme font un Christ.

Il a souffert pour notre salut, il est descendu aux enfers, le troisième jour il est ressuscité des morts, il est monté aux cieux, il siège à la droite du Père, d'où il viendra juger les vivants et les morts.

À sa venue, tous les hommes ressusciteront avec leurs corps et rendront compte de leurs propres actes: ceux qui ont bien agi iront dans la vie éternelle, ceux qui ont mal agi, au feu éternel.

Telle est la foi catholique: si quelqu'un n'y croit pas fidèlement et fermement, il ne pourra être sauvé.

Tuesday's Serial: "BEN-HUR: a tale of the Christ." by Lew Wallace - XXVIII (in English)


CHAPTER XI
                Evening was hardly come upon Antioch, when the Omphalus, nearly in the centre of the city, became a troubled fountain from which in every direction, but chiefly down to the Nymphaeum and east and west along the Colonnade of Herod, flowed currents of people, for the time given up to Bacchus and Apollo.
                For such indulgence anything more fitting cannot be imagined than the great roofed streets, which were literally miles on miles of porticos wrought of marble, polished to the last degree of finish, and all gifts to the voluptuous city by princes careless of expenditure where, as in this instance, they thought they were eternizing themselves. Darkness was not permitted anywhere; and the singing, the laughter, the shouting, were incessant, and in compound like the roar of waters dashing through hollow grots, confused by a multitude of echoes.
                The many nationalities represented, though they might have amazed a stranger, were not peculiar to Antioch. Of the various missions of the great empire, one seems to have been the fusion of men and the introduction of strangers to each other; accordingly, whole peoples rose up and went at pleasure, taking with them their costumes, customs, speech, and gods; and where they chose, they stopped, engaged in business, built houses, erected altars, and were what they had been at home.
                There was a peculiarity, however, which could not have failed the notice of a looker-on this night in Antioch. Nearly everybody wore the colors of one or other of the charioteers announced for the morrow's race. Sometimes it was in form of a scarf, sometimes a badge; often a ribbon or a feather. Whatever the form, it signified merely the wearer's partiality; thus, green published a friend of Cleanthes the Athenian, and black an adherent of the Byzantine. This was according to a custom, old probably as the day of the race of Orestes - a custom, by the way, worthy of study as a marvel of history, illustrative of the absurd yet appalling extremities to which men frequently suffer their follies to drag them.
                The observer abroad on this occasion, once attracted to the wearing of colors, would have very shortly decided that there were three in predominance - green, white, and the mixed scarlet and gold.
                But let us from the streets to the palace on the island.
                The five great chandeliers in the saloon are freshly lighted. The assemblage is much the same as that already noticed in connection with the place. The divan has its corps of sleepers and burden of garments, and the tables yet resound with the rattle and clash of dice. Yet the greater part of the company are not doing anything. They walk about, or yawn tremendously, or pause as they pass each other to exchange idle nothings. Will the weather be fair to-morrow? Are the preparations for the games complete? Do the laws of the Circus in Antioch differ from the laws of the Circus in Rome? Truth is, the young fellows are suffering from ennui. Their heavy work is done; that is, we would find their tablets, could we look at them, covered with memoranda of wagers - wagers on every contest; on the running, the wrestling, the boxing; on everything but the chariot-race.
                And why not on that?
                Good reader, they cannot find anybody who will hazard so much as a denarius with them against Messala.
                There are no colors in the saloon but his.
                No one thinks of his defeat.
                Why, they say, is he not perfect in his training? Did he not graduate from an imperial lanista? Were not his horses winners at the Circensian in the Circus Maximus? And then - ah, yes! he is a Roman!
                In a corner, at ease on the divan, Messala himself may be seen. Around him, sitting or standing, are his courtierly admirers, plying him with questions. There is, of course, but one topic.
                Enter Drusus and Cecilius.
                "Ah!" cries the young prince, throwing himself on the divan at Messala's feet, "Ah, by Bacchus, I am tired!"
                "Whither away?" asks Messala.
                "Up the street; up to the Omphalus, and beyond - who shall say how far? Rivers of people; never so many in the city before. They say we will see the whole world at the Circus to-morrow."
                Messala laughed scornfully.
                "The idiots! Perpol! They never beheld a Circensian with Caesar for editor. But, my Drusus, what found you?"
                "Nothing."
                "O - ah! You forget," said Cecilius.
                "What?" asked Drusus.
                "The procession of whites."
                "Mirabile!" cried Drusus, half rising. "We met a faction of whites, and they had a banner. But - ha, ha, ha!"
                He fell back indolently.
                "Cruel Drusus - not to go on," said Messala.
                "Scum of the desert were they, my Messala, and garbage-eaters from the Jacob's Temple in Jerusalem. What had I to do with them!"
                "Nay," said Cecilius, "Drusus is afraid of a laugh, but I am not, my Messala."
                "Speak thou, then."
                "Well, we stopped the faction, and -”
                "Offered them a wager," said Drusus, relenting, and taking the word from the shadow's mouth. "And - ha, ha, ha! - one fellow with not enough skin on his face to make a worm for a carp stepped forth, and - ha, ha, ha! - said yes. I drew my tablets. 'Who is your man?' I asked. 'Ben-Hur, the Jew,' said he. Then I: 'What shall it be? How much?' He answered, 'A - a - ' Excuse me, Messala. By Jove's thunder, I cannot go on for laughter! Ha, ha, ha!"
                The listeners leaned forward.
                Messala looked to Cecilius.
                "A shekel," said the latter.
                "A shekel! A shekel!"
                A burst of scornful laughter ran fast upon the repetition.
                "And what did Drusus?" asked Messala.
                An outcry over about the door just then occasioned a rush to that quarter; and, as the noise there continued, and grew louder, even Cecilius betook himself off, pausing only to say, "The noble Drusus, my Messala, put up his tablets and - lost the shekel."
                "A white! A white!"
                "Let him come!"
                "This way, this way!"
                These and like exclamations filled the saloon, to the stoppage of other speech. The dice-players quit their games; the sleepers awoke, rubbed their eyes, drew their tablets, and hurried to the common centre.
                "I offer you -”
                "And I -”
                "I -”
                The person so warmly received was the respectable Jew, Ben-Hur's fellow-voyager from Cyprus. He entered grave, quiet, observant. His robe was spotlessly white; so was the cloth of his turban. Bowing and smiling at the welcome, he moved slowly towards the central table. Arrived there, he drew his robe about him in a stately manner, took seat, and waved his hand. The gleam of a jewel on a finger helped him not a little to the silence which ensued.
                "Romans - most noble Romans - I salute you!" he said.
                "Easy, by Jupiter! Who is he?" asked Drusus.
                "A dog of Israel - Sanballat by name - purveyor for the army; residence, Rome; vastly rich; grown so as a contractor of furnishments which he never furnishes. He spins mischiefs, nevertheless, finer than spiders spin their webs. Come - by the girdle of Venus! let us catch him!"
                Messala arose as he spoke, and, with Drusus, joined the mass crowded about the purveyor.
                "It came to me on the street," said that person, producing his tablets, and opening them on the table with an impressive air of business, "that there was great discomfort in the palace because offers on Messala were going without takers. The gods, you know, must have sacrifices; and here am I. You see my color; let us to the matter. Odds first, amounts next. What will you give me?"
                The audacity seemed to stun his hearers.
                "Haste!" he said. "I have an engagement with the consul."
                The spur was effective.
                "Two to one," cried half a dozen in a voice.
                "What!" exclaimed the purveyor, astonished. "Only two to one, and yours a Roman!"
                "Take three, then."
                "Three say you - only three - and mine but a dog of a Jew! Give me four."
                "Four it is," said a boy, stung by the taunt.
                "Five - give me five," cried the purveyor, instantly.
                A profound stillness fell upon the assemblage.
                "The consul - your master and mine - is waiting for me."
                The inaction became awkward to the many.
                "Give me five - for the honor of Rome, five."
                "Five let it be," said one in answer.
                There was a sharp cheer - a commotion - and Messala himself appeared.
                "Five let it be," he said.
                And Sanballat smiled, and made ready to write.
                "If Caesar die to-morrow," he said, "Rome will not be all bereft. There is at least one other with spirit to take his place. Give me six."
                "Six be it," answered Messala.
                There was another shout louder than the first.
                "Six be it," repeated Messala. "Six to one - the difference between a Roman and a Jew. And, having found it, now, O redemptor of the flesh of swine, let us on. The amount - and quickly. The consul may send for thee, and I will then be bereft."
                Sanballat took the laugh against him coolly, and wrote, and offered the writing to Messala.
                "Read, read!" everybody demanded.
                And Messala read:
               
"Mem. - Chariot-race. Messala of Rome, in wager with Sanballat, also of Rome, says he will beat Ben-Hur, the Jew. Amount of wager, twenty talents. Odds to Sanballat, six to one.
                                "Witnesses: SANBALLAT."
               
There was no noise, no motion. Each person seemed held in the pose the reading found him. Messala stared at the memorandum, while the eyes which had him in view opened wide, and stared at him. He felt the gaze, and thought rapidly. So lately he stood in the same place, and in the same way hectored the countrymen around him. They would remember it. If he refused to sign, his hero-ship was lost. And sign he could not; he was not worth one hundred talents, nor the fifth part of the sum. Suddenly his mind became a blank; he stood speechless; the color fled his face. An idea at last came to his relief.
                "Thou Jew!" he said, "where hast thou twenty talents? Show me."
                Sanballat's provoking smile deepened.
                "There," he replied, offering Messala a paper.
                "Read, read!" arose all around.
                Again Messala read:
               
"AT ANTIOCH, Tammuz 16th day.
                "The bearer, Sanballat of Rome, hath now to his order with me fifty talents, coin of Caesar.
                                SIMONIDES."

"Fifty talents, fifty talents!" echoed the throng, in amazement.
                Then Drusus came to the rescue.
                "By Hercules!" he shouted, "the paper lies, and the Jew is a liar. Who but Caesar hath fifty talents at order? Down with the insolent white!"
                The cry was angry, and it was angrily repeated; yet Sanballat kept his seat, and his smile grew more exasperating the longer he waited. At length Messala spoke.
                "Hush! One to one, my countrymen - one to one, for love of our ancient Roman name."
                The timely action recovered him his ascendancy.
                "O thou circumcised dog!" he continued, to Sanballat, "I gave thee six to one, did I not?"
                "Yes," said the Jew, quietly.
                "Well, give me now the fixing of the amount."
                "With reserve, if the amount be trifling, have thy will," answered Sanballat.
                "Write, then, five in place of twenty."
                "Hast thou so much?"
                "By the mother of the gods, I will show you receipts."
                "Nay, the word of so brave a Roman must pass. Only make the sum even - six make it, and I will write."
                "Write it so."
                And forthwith they exchanged writings.
                Sanballat immediately arose and looked around him, a sneer in place of his smile. No man better than he knew those with whom he was dealing.
                "Romans," he said, "another wager, if you dare! Five talents against five talents that the white will win. I challenge you collectively."
                They were again surprised.
                "What!" he cried, louder. "Shall it be said in the Circus to-morrow that a dog of Israel went into the saloon of the palace full of Roman nobles - among them the scion of a Caesar - and laid five talents before them in challenge, and they had not the courage to take it up?"
                The sting was unendurable.
                "Have done, O insolent!" said Drusus, "write the challenge, and leave it on the table; and to-morrow, if we find thou hast indeed so much money to put at such hopeless hazard, I, Drusus, promise it shall be taken."
                Sanballat wrote again, and, rising, said, unmoved as ever, "See, Drusus, I leave the offer with you. When it is signed, send it to me any time before the race begins. I will be found with the consul in a seat over the Porta Pompae. Peace to you; peace to all."
                He bowed, and departed, careless of the shout of derision with which they pursued him out of the door.
                In the night the story of the prodigious wager flew along the streets and over the city; and Ben-Hur, lying with his four, was told of it, and also that Messala's whole fortune was on the hazard.
                And he slept never so soundly.

CHAPTER XII
                The Circus at Antioch stood on the south bank of the river, nearly opposite the island, differing in no respect from the plan of such buildings in general.
                In the purest sense, the games were a gift to the public; consequently, everybody was free to attend; and, vast as the holding capacity of the structure was, so fearful were the people, on this occasion, lest there should not be room for them, that, early the day before the opening of the exhibition, they took up all the vacant spaces in the vicinity, where their temporary shelter suggested an army in waiting.
                At midnight the entrances were thrown wide, and the rabble, surging in, occupied the quarters assigned to them, from which nothing less than an earthquake or an army with spears could have dislodged them. They dozed the night away on the benches, and breakfasted there; and there the close of the exercises found them, patient and sight-hungry as in the beginning.
                The better people, their seats secured, began moving towards the Circus about the first hour of the morning, the noble and very rich among them distinguished by litters and retinues of liveried servants.
                By the second hour, the efflux from the city was a stream unbroken and innumerable.
                Exactly as the gnomon of the official dial up in the citadel pointed the second hour half gone, the legion, in full panoply, and with all its standards on exhibit, descended from Mount Sulpius; and when the rear of the last cohort disappeared in the bridge, Antioch was literally abandoned - not that the Circus could hold the multitude, but that the multitude was gone out to it, nevertheless.
                A great concourse on the river shore witnessed the consul come over from the island in a barge of state. As the great man landed, and was received by the legion, the martial show for one brief moment transcended the attraction of the Circus.
                At the third hour, the audience, if such it may be termed, was assembled; at last, a flourish of trumpets called for silence, and instantly the gaze of over a hundred thousand persons was directed towards a pile forming the eastern section of the building.
                There was a basement first, broken in the middle by a broad arched passage, called the Porta Pompae, over which, on an elevated tribunal magnificently decorated with insignia and legionary standards, the consul sat in the place of honor. On both sides of the passage the basement was divided into stalls termed carceres, each protected in front by massive gates swung to statuesque pilasters. Over the stalls next was a cornice crowned by a low balustrade; back of which the seats arose in theatre arrangement, all occupied by a throng of dignitaries superbly attired. The pile extended the width of the Circus, and was flanked on both sides by towers which, besides helping the architects give grace to their work, served the velaria, or purple awnings, stretched between them so as to throw the whole quarter in a shade that became exceedingly grateful as the day advanced.
                This structure, it is now thought, can be made useful in helping the reader to a sufficient understanding of the arrangement of the rest of the interior of the Circus. He has only to fancy himself seated on the tribunal with the consul, facing to the west, where everything is under his eye.
                On the right and left, if he will look, he will see the main entrances, very ample, and guarded by gates hinged to the towers.
                Directly below him is the arena - a level plane of considerable extent, covered with fine white sand. There all the trials will take place except the running.
                Looking across this sanded arena westwardly still, there is a pedestal of marble supporting three low conical pillars of gray stone, much carven. Many an eye will hunt for those pillars before the day is done, for they are the first goal, and mark the beginning and end of the race-course. Behind the pedestal, leaving a passage-way and space for an altar, commences a wall ten or twelve feet in breadth and five or six in height, extending thence exactly two hundred yards, or one Olympic stadium. At the farther, or westward, extremity of the wall there is another pedestal, surmounted with pillars which mark the second goal.
                The racers will enter the course on the right of the first goal, and keep the wall all the time to their left. The beginning and ending points of the contest lie, consequently, directly in front of the consul across the arena; and for that reason his seat was admittedly the most desirable in the Circus.
                Now if the reader, who is still supposed to be seated on the consular tribunal over the Porta Pompae, will look up from the ground arrangement of the interior, the first point to attract his notice will be the marking of the outer boundary-line of the course - that is, a plain-faced, solid wall, fifteen or twenty feet in height, with a balustrade on its cope, like that over the carceres, or stalls, in the east. This balcony, if followed round the course, will be found broken in three places to allow passages of exit and entrance, two in the north and one in the west; the latter very ornate, and called the Gate of Triumph, because, when all is over, the victors will pass out that way, crowned, and with triumphal escort and ceremonies.
                At the west end the balcony encloses the course in the form of a half circle, and is made to uphold two great galleries.
                Directly behind the balustrade on the coping of the balcony is the first seat, from which ascend the succeeding benches, each higher than the one in front of it; giving to view a spectacle of surpassing interest - the spectacle of a vast space ruddy and glistening with human faces, and rich with varicolored costumes.
                The commonalty occupy quarters over in the west, beginning at the point of termination of an awning, stretched, it would seem, for the accommodation of the better classes exclusively.
                Having thus the whole interior of the Circus under view at the moment of the sounding of the trumpets, let the reader next imagine the multitude seated and sunk to sudden silence, and motionless in its intensity of interest.
                Out of the Porta Pompae over in the east rises a sound mixed of voices and instruments harmonized. Presently, forth issues the chorus of the procession with which the celebration begins; the editor and civic authorities of the city, givers of the games, follow in robes and garlands; then the gods, some on platforms borne by men, others in great four-wheel carriages gorgeously decorated; next them, again, the contestants of the day, each in costume exactly as he will run, wrestle, leap, box, or drive.
                Slowly crossing the arena, the procession proceeds to make circuit of the course. The display is beautiful and imposing. Approval runs before it in a shout, as the water rises and swells in front of a boat in motion. If the dumb, figured gods make no sign of appreciation of the welcome, the editor and his associates are not so backward.
                The reception of the athletes is even more demonstrative, for there is not a man in the assemblage who has not something in wager upon them, though but a mite or farthing. And it is noticeable, as the classes move by, that the favorites among them are speedily singled out: either their names are loudest in the uproar, or they are more profusely showered with wreaths and garlands tossed to them from the balcony.
                If there is a question as to the popularity with the public of the several games, it is now put to rest. To the splendor of the chariots and the superexcellent beauty of the horses, the charioteers add the personality necessary to perfect the charm of their display. Their tunics, short, sleeveless, and of the finest woollen texture, are of the assigned colors. A horseman accompanies each one of them except Ben-Hur, who, for some reason - possibly distrust - has chosen to go alone; so, too, they are all helmeted but him. As they approach, the spectators stand upon the benches, and there is a sensible deepening of the clamor, in which a sharp listener may detect the shrill piping of women and children; at the same time, the things roseate flying from the balcony thicken into a storm, and, striking the men, drop into the chariot-beds, which are threatened with filling to the tops. Even the horses have a share in the ovation; nor may it be said they are less conscious than their masters of the honors they receive.
                Very soon, as with the other contestants, it is made apparent that some of the drivers are more in favor than others; and then the discovery follows that nearly every individual on the benches, women and children as well as men, wears a color, most frequently a ribbon upon the breast or in the hair: now it is green, now yellow, now blue; but, searching the great body carefully, it is manifest that there is a preponderance of white, and scarlet and gold.
                In a modern assemblage called together as this one is, particularly where there are sums at hazard upon the race, a preference would be decided by the qualities or performance of the horses; here, however, nationality was the rule. If the Byzantine and Sidonian found small support, it was because their cities were scarcely represented on the benches. On their side, the Greeks, though very numerous, were divided between the Corinthian and the Athenian, leaving but a scant showing of green and yellow. Messala's scarlet and gold would have been but little better had not the citizens of Antioch, proverbially a race of courtiers, joined the Romans by adopting the color of their favorite. There were left then the country people, or Syrians, the Jews, and the Arabs; and they, from faith in the blood of the sheik's four, blent largely with hate of the Romans, whom they desired, above all things, to see beaten and humbled, mounted the white, making the most noisy, and probably the most numerous, faction of all.
                As the charioteers move on in the circuit, the excitement increases; at the second goal, where, especially in the galleries, the white is the ruling color, the people exhaust their flowers and rive the air with screams.
                "Messala! Messala!"
                "Ben-Hur! Ben-Hur!"
                Such are the cries.
                Upon the passage of the procession, the factionists take their seats and resume conversation.
                "Ah, by Bacchus! was he not handsome?" exclaims a woman, whose Romanism is betrayed by the colors flying in her hair.
                "And how splendid his chariot!" replies a neighbor, of the same proclivities. "It is all ivory and gold. Jupiter grant he wins!"
                The notes on the bench behind them were entirely different.
                "A hundred shekels on the Jew!"
                The voice is high and shrill.
                "Nay, be thou not rash," whispers a moderating friend to the speaker. "The children of Jacob are not much given to Gentile sports, which are too often accursed in the sight of the Lord."
                "True, but saw you ever one more cool and assured? And what an arm he has!"
                "And what horses!" says a third.
                "And for that," a fourth one adds, "they say he has all the tricks of the Romans."
                A woman completes the eulogium:
                "Yes, and he is even handsomer than the Roman."
                Thus encouraged, the enthusiast shrieks again, "A hundred shekels on the Jew!"
                "Thou fool!" answers an Antiochian, from a bench well forward on the balcony. "Knowest thou not there are fifty talents laid against him, six to one, on Messala? Put up thy shekels, lest Abraham rise and smite thee."
                "Ha, ha! thou ass of Antioch! Cease thy bray. Knowest thou not it was Messala betting on himself?"
                Such the reply.
                And so ran the controversy, not always good-natured.
                When at length the march was ended and the Porta Pompae received back the procession, Ben-Hur knew he had his prayer.
                The eyes of the East were upon his contest with Messala.