Aurelian; or, Rome in the Third Century by William Ware (best color ebook reader .txt) 📖

the intrinsic incredibility of what the world has heretofore possessed. It surely is not a philosophical method.'

'Not in other things, I grant,' replied Marcus; 'but concerning this question of popular superstition, or religion, the only philosophical thing is, to discard the whole subject, as one deserving severe investigation. The follies which the populace have, in all nations, and in all time, adopted, let them be retained, and even defended and supported by the State. They perform a not unimportant office in regulating the conduct, and manners of men—in preserving a certain order in the world. But beyond this, it seems to me, the subject is unworthy the regard of a reflecting person. One world and one life is enough to manage at a time. If there be others, and if there be a God who governs them, it will be time enough to know these things when they are made plain to the senses, as these trees and hills now are, and your well-shaped form. This peering into futurity, in the expectation to arrive at certainty, seems to me much as if one should hope to make out the forms of cities, palaces, and groves, by gazing into the empty air, or on the clouds. Besides, of what use?'

'Of what use indeed?' added Lucilia. 'I want no director or monitor, concerning any duty or act, which[Pg 142] it falls to me to perform, other than I find within me. I have no need of a divine messenger, to stand ever at my side, to tell me what I must do, and what I must forbear. I have within me instincts and impulses, which I find amply sufficient. The care and duty of every day is very much alike, and a little experience and observation, added to the inward instinct, makes me quite superior to most difficulties and evils as they arise. The gods, or whatever power gave us our nature, have not left us dependent for these things, either on what is called religion or philosophy.'

'What you say,' I rejoined, 'is partly true. The gods have not left us dependent exclusively, upon either religion, or philosophy. There is a natural religion of the heart and the conscience, which is born with us, grows up with us, and never forsakes us. But then, after all, how defective and incomplete a principle it is. It has chiefly to do, only with our daily conduct; it cannot answer our doubts, or satisfy our most real wants. It differs too with the constitution of the individual. In some, it is a principle of much greater value and efficacy, than in others. Your instincts are clear, and powerful, and direct you aright. But, in another, they are obscure, and weak, and leave the mind in the greatest perplexity. It is by no means all that they want. Then, are not the prevalent superstitions most injurious in their influences upon the common mind? Can you doubt, whether more of good or evil, is derived to the soul, from the ideas it entertains of the character, and providence of the gods? Can you be insensible to the horrible enormities, and nameless vices, which make a part, even of what is called religion? And is there[Pg 143] no need—if men will have religion in some form—that they should receive it in a better one? Can you not conceive of such views of God and his worship, of duty, virtue, and immortality being presented, that they shall strike the mind as reasonable in themselves, and of beneficial instead of hurtful power, upon being adopted? Can you not imagine your own mind, and the minds of people generally, to be so devoted to a high and sublime conception of the Divinity, and of futurity, as to be absolutely incapable of an act, that should displease him, or forfeit the hope of immortality?'

'Hardly,' said Marcus and Lucilia.

'Well, suppose it were so. Or rather, if you cannot imagine such a state of things, multitudes can. You are not a fair specimen of our kind, but only of a comparatively small class. Generally—so I have found it—the mind is seeking about for something better than what any human system has as yet proposed, and is confident of nothing more than of this, that men may be put in possession of truths, that shall carry them on as far beyond what their natural instincts now can do, as these instincts carry them on beyond any point to which the brutes ever arrive. This, certainly, was my own conviction, before I met with Christianity. Now, Marcus and Lucilia, what is this Christianity, but a revelation from Heaven, whose aim is to give to you, and to all, such conceptions of God, and futurity, as I have just spoken of?'—I then, finding that I had obtained a hearing, went into an account of the religion of Christ, as I had received it from the books themselves, and which to you I need not repeat. They listened with considerable patience—though I was careful not to use[Pg 144] many words—but without any expression of countenance, or manner, that indicated any very favorable change in their opinions or feelings. As I ended, Marcus said,

'I shall always think better of this religion, Lucius, that you have adopted it, though I cannot say that your adopting it, will raise my judgment of you. I do not at present see upon what grounds it stands so firm, or divine, that a citizen is defensible in abandoning for it, an ostensible reception of, and faith in, the existing forms of the State. However, I incline to allow freedom in these matters to scholars and speculative minds. Let them work out and enjoy their own fancies—they are a restless, discontented, ambitious herd, and should, for the sake of their genius, be humored in the particular pursuits where they have placed their happiness. But, when they leave their proper vocation, and turn propagators and reformers, and aim at the subversion of things now firmly established and prosperous, then—although I myself should never meddle in such matters—it is scarcely a question whether the power of the State should interpose, and lay upon them the necessary restraints. Upon the whole, Lucius Piso, I think, that I, and Lucilia, had better turn preachers, and exhort you to return to the faith, or no-faith, which you have abandoned. Leave such things to take care of themselves. What have you gained but making yourself an object of popular aversion or distrust? You have abandoned the community of the polite, the refined, the sober, where by nature you belong, and have associated yourself with a vulgar crew, of—forgive my freedom, I speak the common judgment, that you may know what[Pg 145] it is—of ignorant fanatics or crafty knaves, who care for you no further, than as by your great name, they may stand a little higher in the world. I protest, before Jupiter, that to save others like you from such loss, I feel tempted to hunt over the statute books for some law, now obsolete and forgotten, but not legally dead, that may be brought to bear upon this mischief, and give it another Decian blight, which, if it do not kill, may yet check, and obstruct its growth.'

I replied, 'that from him I could apprehend, he well knew, no such deed of folly or guilt—however likely it was that others might, do it, and glory in their shame; that his nature would save him from such a deed, though his principles might not.' I told him, moreover, 'that I did not despair of his looking upon Christianity with a favorable judgment in good time. He had been willing to hear; and there was that secret charm in the truths and doctrines of Christ's religion, and especially in his character, that, however rudely set forth, the mind could scarcely resist it; against its will, it would, oftentimes, find itself subdued and changed. The seeds I have now dropt upon your hearts, I trust, will some day spring up, and bear such fruit as you yourselves will rejoice in.'

'So,' said Marcus, 'may the wheat spilled into the Tiber, or sown among rocks, or eaten by the birds.'

'And that may be, though not to-day or to-morrow,' I replied. 'The seed of things essential to man's life, as of wheat, is not easily killed. It may be buried for years and years, yet, turned up at length, to the sun, and its life sprouts upward in leaf, and stem, and fruit.[Pg 146] Borne down by the waters of the Tiber, and apparently lost, it may be cast up upon the shores of Egypt, or Britain, and fulfil its destiny. The seed of truth is longer-lived still—by reason that what it bears is more essential than wheat, or other grain, to man's best life.'

'Well, well,' said Marcus, 'let us charge our goblets with the bottom of this Falernian, and forgetting whether there be such an entity as truth or not, drink to the health of the princess Julia.'

'That comes nearer our hearts,' said Lucilia, 'than anything that has been spoken for the last hour. When you return, Lucius, Laco must follow you with a mule-load of some of my homely products'—— She was about to add more, when we were all alike startled and alarmed by cries, seemingly of deep distress, and rapidly approaching. We sprang from our seats, when the door of the room was violently flung open, and a slave rushed in, crying out,

'Oh, sir! Gallus—Gallus'—

'What is it? What is it?'—cried Marcus and Lucilia. 'Speak quick—has he fallen—'

'Yes, alas! the pond—the fish-pond—run—fly—'

Distractedly we hurried to the spot already surrounded by a crowd of slaves. 'Who had been with him? Where had he fallen? How did it happen?' were questions hastily asked, but which no one could answer. It was a miserable scene of agony, confusion, and despair—Marcus ordering his slaves to dive into the pond, then uttering curses upon them, and commanding those to whom Gallus was usually entrusted, to the rack. No one could swim, no one could dive. It was long since I had made use of an art which I once possessed, but[Pg 147] instantly I cast off my upper garments, and, needing no other direction to the true spot than the barking of the little dog, and his jumping in and out of the water—first learning that the water was deep, and of an even bottom, I threw myself in, and, in a moment, guided by the white dress of the little fellow, I grasped him, and drew him to the surface.

Life was apparently, and probably, to my mind, extinct; but expressing a hope that means might yet be resorted to that should restore him, I bore him in my arms to the house. But it was all in vain. Gallus was dead.

I shall not inflict a new sadness upon you, Fausta, by describing the grief of my friends, or any of the incidents of the days and weeks I now passed with them. They were heavy, and melancholy indeed; for the sorrows, of both Lucilia and Marcus, were excessive and inconsolable. I could do nothing for them, nor say anything to them in the hope to comfort them; yet, while they were thus incapacitated for all action, I could serve them essentially by placing myself at the head of their affairs, and relieving them of common cares and duties, that must otherwise have been neglected, or have proved irksome and oppressive.

The ashes of Gallus, committed to a small marble urn, have been deposited in a tomb in the centre of Lucilia's flower garden, which will soon be embowered by flowers and shrubs, which her hand will delight to train around it.

On the eve of the day when I was to leave them and return to Rome, we sat together in a portico which[Pg 148] overlooks the Tiber. Marcus and Lucilia were sad, but, at length, in some sort, calm. The first violence of sorrow had spent itself, and reflection was beginning to succeed.

'I suppose,' said Marcus, 'your rigid faith greatly condemns all this show of suffering, which you have witnessed, Piso, in us, as, if not criminal, at least weak and childish?'

'Not so, by any means,' I rejoined. 'The religion of the Christians, is what one may term a natural religion; it does violence to not one of the good affections and propensities. Coming, as we maintain, from the Creator of our bodies and our minds, it does them no injury, it wars not with any of their natural elements, but most strictly harmonizes with them. It aims to direct, to modify, to heal, to moderate—but never to alter or annihilate. Love of our offspring, is not more according to our nature, than grief for the loss of them. Grief, therefore, is innocent—even