XIX: Jews Against Christians explained

What happens

Themes in this chapter

• Religious Conflict

  The chapter highlights the conflict between Jews and Christians, with Miriam's manipulation of Philammon and Cyril's political maneuvering against Orestes.

• Corruption of Power

  Miriam uses her knowledge and influence to control Philammon, while Cyril and Orestes engage in political scheming for power.

• Innocence and Disillusionment

  Philammon's innocence is exploited by Miriam, and he begins to experience the corrupt and manipulative nature of the world he has entered.

Characters to notice

• Philammon

  Is manipulated by Miriam, who hints that Pelagia might be his sister and forces him into her service. He is also sent to deliver a message to Orestes.

• Miriam

  Reveals her knowledge of Philammon's quest and uses her power over him, hinting that Pelagia is his sister and demanding his obedience.

• Cyril

  Consults with a monk about the political situation, deciding to keep the news of Heraclian's defeat a secret to let Orestes incriminate himself.

• Orestes

  Is in high spirits after receiving news, preparing for a public spectacle, and refers to Hypatia as his 'bride elect.'

• Hypatia

  Is mentioned by Orestes as his 'bride elect,' a fate that troubles Philammon.

Key passages

• “Hush! Hither with me! Your star still prospers. She calls for you.”

  Be quiet and come with me! Your luck is still good. She wants to see you.

  Eudaimon tells Philammon that Miriam wants to see him.

• “I knew, mother in Israel, that all depended on my pace; and night and day I rode from Ostia toward Tarentum: but the messenger of the uncircumcised was better mounted than I; I therefore bribed a certain slave to lame his horse, and passed him by a whole stage on the second day.”

  I knew that speed was crucial, so I rode day and night. When the other messenger's horse was faster, I bribed a slave to injure it, allowing me to get ahead.

  A Jewish messenger reports to Miriam on his mission, describing how he sabotaged a rival messenger.

• “I bethought me of Ehud, and of Joab also, when he was pursued by Asahel, and considered much of the lawfulness of the deed, not being a man of blood. Nevertheless, we were together in the darkness, and I smote him.”

  I thought of the biblical heroes Ehud and Joab and debated whether it was lawful to kill. But we were alone in the dark, and I struck him down.

  The messenger justifies his murder of the rival messenger by referencing biblical figures.

• “I will obey you⁠—only⁠—only⁠—”

  I will do as you say, but...

  Philammon reluctantly agrees to obey Miriam.

• “I, the poor penniless boy-scholar, to her, the great, rich, wise, worshipped she-philosopher, who holds the sacred keys of the inner shrine of the east wind⁠—and just because I am a man, and the handsomest man in Alexandria, and she a woman, and the vainest woman in Alexandria; and therefore I am stronger than she, and can twist her round my finger, and bring her to her knees at my feet when I like, as soon I open my eyes, and discover that I am a man.”

  I, a poor student, am stronger than the great philosopher Hypatia because I am a man and she is a vain woman. I can control her whenever I realize my own power.

  Miriam tries to tempt Philammon with the idea of his power over Hypatia.

• “True, you may have a scruple of conscience as to the lawfulness of allowing a sin which you might prevent. To me it seems that the sin lies in the will rather than in the deed, and that sometimes⁠—I only say sometimes⁠—it may be a means of saving the sinner to allow his root of iniquity to bear fruit, and fill him with his own devices.”

  You might have moral objections to allowing a sin you could prevent. But I believe the sin is in the intention, not the action, and sometimes letting someone's evil plans come to fruition can be a way to save them.

  A monk advises Cyril on a dangerous political strategy.