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

I should in vain attempt to plant it in others. How, either, can I desire that any mind should remain an hour longer oppressed by the childish and abominable superstitions which prevail in Rome? I cannot but congratulate the excellent Aurelia, so far as the question of truth is concerned, that in the place of the infinite stupidities of the common religion, she has received the, at least, pure and reasonable doctrines of the Christians. You cannot surely, princess, desire her re-conversion?'

'Only for her own sake, for the sake of her safety, comfort, happiness.'

'But in her judgment these are best and only secured where she now is. How thinks Mucapor?'

'As I believe,' answered Livia, 'he cares not in the matter, save for her happiness. He will not wish that she should have any faith except such as she herself wishes. I have urged him to use his power to constrain her, but he loves liberty himself too dearly, he says, to put force upon another.'

'That is right and noble,' I said; 'it is what I should have looked for from Mucapor.'

'In good sooth, Nicomachus, I believe you still take me but for what I was in Palmyra. Who am I?'

'From a princess you have become an Empress, Empress of Rome, that I fully understand, and I trust never to be wanting in the demeanor that best becomes a subject; but you are still Livia, the daughter of Zenobia, and to her I feel I can never fear to speak with sincerity.'

'How omnipotent, Nicomachus, are simplicity and[Pg 164] truth! They subdue me when I most would not. They have conquered me in Aurelia and now in you. Well, well, Aurelia then must take the full weight of her uncle's wrath, which is not light.'

At this moment Aurelian himself entered, accompanied by Fronto. Livia, at the same time, arose and withdrew, not caring, I thought, to meet the eyes of that basilisk, who, with the cunning of a priest, she saw to be usurping a power over Aurelian which belonged of right to her. I was about also to withdraw, but the Emperor constraining me, as he often does, I remained, although holding the priest in still greater abhorrence, I believe, than Livia herself.

'While you have been absent from the city, Fronto,' said Aurelian, 'I have revolved the subjects upon which we last conversed, and no longer doubt where lie, for me, both duty, and the truest glory. The judgment of the colleges, lately rendered, agrees both with yours and mine. So that the very finger of the god we worship points the way.'

'I am glad,' replied Fronto, 'for myself, for you, for Rome, and for the world, that truth possesses and is to sway you. It will be a great day for Rome, greater than when your triumphal array swept through the streets with the world at your chariot-wheels, when the enemy that had so long waged successful war within the very gates, shall lie dead as the multitudes of Palmyra.'

'It will, Fronto. But first I have this to say, and, by the gods, I believe it true, that it is the corruptions of our own religion and its ministers, that is the offence that smells to heaven, quite as much as the presump[Pg 165]tuous novelties of this of Judea. I perceive you neither assent to this nor like it. But it is true, I am persuaded, as the gods themselves. I have long thought so; and, while with one hand, I aim at the Gallilean atheism, with the other, I shall aim at those who dishonor, by their vices and hypocrisies, the religion they profess to serve.'

Fronto was evidently disturbed. His face grew pale as the frown gathered and darkened on the brow of Aurelian. He answered not, and Aurelian went on.

'Hellenism, Fronto, is disgraced, and its very life threatened by the vices of her chief ministers. The gods forgive me! in that, while I have purged my legions of drunkards and adulterers, I have left them in the temples. Truly did you say, I have had but one thought in my mind, I have looked but to one quarter of the heavens. My eyes are now unsealed, and I see both ways, and every way. How can we look for the favor of the gods, while their houses of worship, I speak it, Fronto, with sorrow and indignation, but with the knowledge too of the truth of what I say, are houses of appointment while the very inner sanctuaries, and the altars themselves, are little better than the common stews, while the priests are the great fathers of iniquity, corrupters of innocence, the seducers of youth, examples themselves, beyond the fear of rivalry, of all the vice they teach! At their tables, too, who so swollen with meats and drink as the priests? Who, but they, are a by-word, throughout the city, for all that is vilest? What word but priest, stands, with all, as an abbreviation and epitome, of whatever pollutes, and defiles the name of man? Porphyrius says 'that since Jesus has[Pg 166] been worshipped in Rome no one has found by experience the public assistance of the gods.' I believe it; and Rome will never again experience it till this black atheism is rooted out. But it is as true, I doubt not, that since their ministers have become ministers of demons, and, from teachers of morals, have turned instructers in vice—for this reason too, as well as for the other, the justly offended deities of Rome have hid themselves from their impious worshippers. Here then, Fronto, is a double labor to be undergone, a double duty to be done, not less than some or all of the labors of Hercules. We are set for this work, and, not till I have begun it—if not finished—will I so much as dream of Persia. What say you?'

Fronto looked like one who had kindled a larger flame than he intended, or knew well how to manage.

'The faults of which you speak, great Emperor, it can be denied by none, are found in Rome, and can never be other than displeasing to the gods. But then, I would ask, when was it ever otherwise? In the earlier ages of the republic, I grant, there was a virtue in the people which we see not now. But that grew not out of the purer administration of religion, but was the product of the times in part—times, in comparison with these, of a primeval simplicity. To live well, was easier then. Where no temptation is, virtue is easy, is necessary. But then it ceases to be virtue. It is a quality, not an acquisition—a gift of the gods, an accident, rather than man's meritorious work.'

'That is very true—well.'

'There may be as much real virtue now, as then. May it not be so?'[Pg 167]

'Perhaps—it may. What then?'

'Our complaints of the present, should be softened. But, what chiefly I would urge is this, that since those ages of early virtue—after all, perhaps, like all else at the same period, partly fabulous—Rome has been but what it is, adorned by virtues that have claimed the admiration of the world, and polluted by vices that have drawn upon her the reprobation of the good, yet, which are but such as the world shows its surface over, from the farthest India, to the bleak wastes of Britain. It is, Aurelian, a thing neither strange nor new that vices thrive in Rome. And, long since, have there been those, like Nerva and the good Severus, and the late censor Valerian, who have aimed at their correction. These, and others who, before and since, have wrought in the same work, have done well for the empire. Their aim has been a high one, and the favor of the gods has been theirs. Aurelian may do more and better in the same work, seeing his power is greater and his piety more zealous.'

'These are admitted truths, Fronto, save the last; but whither do they tend?'

'To this. Because, Aurelian, vice has been in Rome; because even the priesthood has been corrupt, and the temples themselves the sties you say they now are—for this, have the gods ever withdrawn their protection? Has Rome ever been the less prosperous? What is more, can we conceive that they who made us of their own fiery mould, so prone to violate the bounds of moderation, would, for yielding to such instincts, interpose in wrath, as if that had happened which was not foreseen, and against which, they had made sure[Pg 168] provision? Are the heavens to blaze with the fires of the last day, thunders to roll as if earth were shaken to her centre, the entrails of dumb beasts to utter forth terrific prophecy of great and impending wo, because, forsooth, the people of Rome are by no means patterns of purity—because, perchance, within the temples themselves, an immorality may have been purposed, or perpetrated—because, even the priests themselves have not been, or are not, white and spotless as their robes?'

'There seems some reason in what you say.'

'But, great Emperor, take me not as if I would make myself the shield of vice, to hide it from the blow that would extirpate or cure it. I see, and bewail, the corruptions of the age; but, as they seem not fouler than those of ages which are past, especially than those of Nero and of Commodus, I cannot think that it is against these the gods have armed themselves, but, Aurelian, against an evil which has been long growing, and often assailed and checked, but which has now got to such giant size and strength, that except it be absolutely hewn down, and the least roots torn up and burned, both the altars of our gods, and their capital, called Eternal, and the empire itself, now holding the world in its wide-spread, peace-giving arms, are vanished, and anarchy, impiety, atheism, and the rank vices, which in such times would be engendered, will then reign omnipotent, and fill the very compass of the earth, Christ being the universal king! It is against this the heavens have arrayed their power; and to arouse an ungrateful, thoughtless, impious people, with their sleeping king, that they have spoken in thunder.'

'Fronto, I almost believe you right.'[Pg 169]

'Had we, Aurelian, but the eyes of moles, when the purposes of the gods are to be deciphered in the character of events, we should long since have seen that the series of disasters which have befallen the empire since the Gallilean atheism has taken root here, have pointed but to that—that they have been a chastisement of our supineness and sloth. When did Rome, almighty Rome, ever before tremble at the name of barbarian, or fly before their arms? While now, is it not much that we are able to keep them from the very walls of the Capital? They now swarm the German forests in multitudes, which no man can count; their hoarse murmurs can be heard even here, ready, soon as the reins of empire shall fall into the hands of another Gallienus, to pour themselves upon the plains of Italy, changing our fertile lands and gorgeous cities into another Dacia. These things were not so once; and what cause there is in Rome, so deep, and high, and broad, to resolve for us the reason of this averted face of heaven, save that of which I speak, I cannot guess.'

'Nor I,' said Aurelian; 'I confess it. It must be so My work is not three, nor two; but one. I have brought peace to the empire in all its borders. My legions all rest upon their arms. Not a sword, but is in its sheath—there, for the present, let it be glued fast. The season, so propitious for the great work of bringing again the empire into peace and harmony with the angry gods, seems to have been provided by themselves. How think you, Nicomachus?'—turning suddenly to me, as if now, for the first time, aware that I was standing at his side.

I answered, 'that I was slow to receive the judgment[Pg 170] of Fronto or of himself in that matter. That I could not believe that the gods, who should be examples of the virtues to mankind, would ever ordain such sufferings for their creatures as must ensue, were the former violences to be renewed against the Christians. So far from thinking them a nuisance in the state, I considered them a benefit.'

'The Greek too,' said Fronto, breaking in, 'is then a Christian.'

'I am not a Christian, priest, nor, as I think, shall ever be one; but, far sooner would I be one, than take my faith from thee, which, however it might guide me well through the wine vaults