Carthaginians. Augustin went to them with his fellow-students. "We trooped
there from every quarter," he says. There was a great gathering of people
in the interior court which led up to the temple. The statue, taken from
its sanctuary, was placed before the peristyle upon a kind of repository.
Wantons, arrayed with barbarous lavishness, danced around the holy
image; actors performed and sang hymns. "Our eager eyes," Augustin adds
maliciously, "rested in turn on the goddess, and on the girls, her
adorers." The Great Mother of the Gods, the Goddess of Mount Berecyntus,
was worshipped with similar license. Every year the people of Carthage went
to wash her solemnly in the sea. Her statue, carried in a splendid litter,
robed with precious stuffs, curled and farded, passed through the streets
of the city, with its guard of mummers and Corybants. These last, "with
hair greasy from pomade, pale faces, and a loose and effeminate walk, held
out bowls for alms to the onlookers."

The devotion to Isis was yet another excuse for processions: the _Serapeum_
was a rival attraction to the temple of the Heavenly Maiden. If we may
trust Tertullian, the Africans swore only by Serapis. Possibly Mithras
had also worshippers in Carthage. Anyhow, the occult religions were fully
represented there. Miracle-working was becoming more and more the basis
even of paganism. Never had the soothsayers been more flourishing.
Everybody, in secret, pried into the entrails of the sacrificial victims,
or used magic spells. As to the wizards and astrologists, they did business
openly. Augustin himself consulted them, like all the Carthaginians. The
public credulity had no limits.

On the opposite side from the pagan worship, the sects which had sprung
from Christianity sprouted. True, Africa has given birth to but a small
number of heresies: the Africans had not the subtle mind of the Orientals
and they were not given to theorizing. But a good many of the Eastern