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

perishing might be but the means of new and greater multitudes springing up to finish what we had begun, but left incomplete. There is great life in death. Blood, spilled upon the ground, is a kind of seed that comes up men. Truth is not extinguished by putting out life. It then seems to shine the more brightly, as if the more to cheer and comfort those who are suffering and dying for it.'

'That may, or may not be,' said the artist, 'here and there; but, in my judgment, if this man-slayer, this world-butcher once fastens his clutches upon your tribe, he will leave none to write your story. How many were left in Palmyra?—Just, Piso, resume your point of observation, and judge whether this fold of the drapery were better as it is, or joined to the one under it, an alteration easily made.'

I gave him my opinion, and he went on filing and talking.

'And now, Piso, if I must tell you, I have conceived a liking for you Christians, and it is for this reason partly I would have you set about to escape the evil that is at least threatened. Here is my brother, whose equal the world does not hold, is become a Christian. Then, do you know, here is a family, just in the rear of our shop, of one Macer, a Christian and a preacher, that has won upon us strangely. I see much of them. Some[Pg 201] of his boys are in a room below, helping on by their labor the support of their mother and those who are younger, for I trow, Macer himself does little for them, whatever he may be doing for the world at large, or its great heart as you call it. But, what is more still,' cried he with emphasis, and a jump at the same moment, throwing down his tools, 'do you know the Christians have some sense of what is good in our way? they aspire to the elegant, as well as others who are in better esteem.'

And as he finished, he threw open the doors of a small cabinet, and displayed a row of dishes, cups, and pitchers, of elegant form and workmanship.

'These,' he went on, 'are for the church of Felix, the bishop of the Christians. What they do with them I know not; but, as I was told by the bishop, they have a table or altar of marble, on which, at certain times, they are arranged for some religious rite or other. They are not of gold, as they seem, but of silver gilded. My brother furnished the designs, and put them into the hands of Flaccus, who wrought them. Neither I nor my brother could labor at them, as you may believe, but it shows a good ambition in the Christians to try for the first skill in Rome or the world,—does it not? They are a promising people.'

Saying which, he closed the doors and flew to his work again.

At the same moment the door of the apartment opened, and the brother Demetrius entered accompanied by Probus. When our greetings were over, Probus said, continuing as it seemed a conversation just broken off,

'I did all I could to prevent it, but the voice of numbers was against me, and of authority too, and, both together,[Pg 202] they prevailed. You, I believe, stood neuter, or indeed, I may suppose, knew nothing about the difference?'

'As you suppose,' replied the elder Demetrius, 'I knew nothing of it, but designed the work and have completed it. Here it is.' And going to the same cabinet, again opened the doors and displayed the contents. Probus surveyed them with a melancholy air, saying, as he did so,

'I could bear that the vessels, used for the purpose to which these are destined, should be made of gold, or even of diamond itself, could mines be found to furnish it, and skill to hollow it out. For, we know, the wine which these shall hold is that which, in the way of symbol, shadows forth the blood of Christ which, by being shed on the cross, purchased for us this Christian truth and hope; and what should be set out with every form of human honor, if not this?'

'I think so,' replied Demetrius; 'to that which we honor and reverence in our hearts we must add the outward sign and testimony; especially moreover if we would affect, in the same way that ours are, the minds of others. Paganism understands this; and it is the pomp and magnificence of her ceremony, the richness of the temple service, the grandeur of her architecture, and the imposing array of her priests in their robes, ministering at the altars or passing through the streets in gorgeous procession, with banners, victims, garlands, and music, by which the populace are gained and kept. That must be founded on just principles, men say, on which the great, the learned, and the rich, above all the State itself, are so prompt to lavish so much splendor and wealth.'[Pg 203]

'But here is a great danger,' Probus replied. 'This, carried too far, may convert religion into show and ostentation. Form and ceremony, and all that is merely outward and material, may take the place of the moral. Religion may come to be a thing apart by itself, a great act, a tremendous and awful rite, a magnificent and imposing ceremony, instead of what it is in itself, simply a principle of right action toward man and toward God. This is at present just the character and position of the Roman religion. It is a thing that is to be seen at the temples, but nowhere else; it is a worship through sacrifices and prayers, and that is all. The worshipper at the temple may be a tyrant at home, a profligate in the city, a bad man everywhere, and yet none the less a true worshipper. May God save the religion of Christ from such corruption! Yet is the beginning to be discerned. A decline has already begun. Rank and power are already sought with an insane ambition, even by ministers of Christ. They are seeking to transfer to Christianity the same outward splendor, and the same gilded trappings, which, in the rites and ceremonies of the popular faith, they see so to subdue the imagination, and lead men captive. Hence, Piso and Demetrius, the golden chair of Felix, and his robes of audience, on which there is more gold, as I believe, than would gild all these cups and pitchers; hence, too, the finery of the table, the picture behind it, and, in some churches, the statues of Christ, of Paul, and Peter. These golden vessels for the supper of Christ's love, I can forgive—I can welcome them—but in the rest that has come, and is coming, I see signs of danger.'

'But, most excellent Probus,' said the younger De[Pg 204]metrius, 'I like not to hear the arts assailed and represented dangerous. I have just been telling Piso, that you are a people to be respected, for you were beginning to honor the arts. Yet here now you are denouncing them. But, let me ask, what harm could it do any good man among you, to come and look at this figure of Apollo, or a statue of your Paul or Peter, as you name them—supposing they were just men and benefactors of their race?'

'There ought to be none,' Probus replied. 'It ought to be a source of innocent pleasure, if not of wholesome instruction, to gaze upon the imitated form of a good man—of a reformer, a benefactor, a prophet. But man is so prone to religion,—it is an honorable instinct—that you can scarce place before him an object of reverence but he will straightway worship it. What were your gods but once men, first revered, then worshipped, and now their stone images deemed to be the very gods themselves? Thus the original idea—the effect, we may believe, of an early revelation—of one supreme Deity has been almost lost out of the world. Let the figure of Christ be everywhere set before the people in stone or metal, and, what with the natural tendency of the mind to idolatry, and the force of example in the common religion, I fear it would not be long before he, whom we now revere as a prophet, would soon be worshipped as a god; and the disciples whom you have named, in like manner, would no longer be remembered with gratitude and affection as those who devoted their lives to the service of their fellow-men, but be adored as inferior Deities, like your Castor and Pollux. I can conceive that, in the lapse of ages, men shall be so re[Pg 205]deemed from the gross conceptions that now inthrall them concerning both God and his worship, and so nourished up to a divine strength by the power of truth, they shall be in no danger from such sources; but shall reap all the pleasure and advantage which can be derived from beautiful forms of art and the representation of great and excellent characters, without ever dreaming that any other than the infinite and invisible Spirit of the universe is to be worshipped, or held divine. The religion of Christ will itself, if aught can do it, bring about such a period.'

'That then will be the time for artists to live, next after now,' said Demetrius of Palmyra. 'In the meantime, Probus, if Hellenism should decline and die, and your strict faith take its place, art will decline and perish. We live chiefly by the gods and their worship.'

'If our religion,' replied Probus, 'should suffer injury from its own professors, in the way it has, for a century or two more, it will give occupation enough to artists. Its corruptions will do the same for you that the reign of absolute and perfect truth would.'

'The gods then grant that the corruptions you speak of may come in season, before I die. I am tired of Jupiters, Mercurys, and Apollos. I have a great fancy to make a statue of Christ. Brother! what think you, should I reach it? Most excellent Probus, should I make you such an one for your private apartments I do not believe you would worship it, and doubtless it would afford you pleasure. If you will leave a commission for such a work, it shall be set about so soon as this god of the Emperor's is safe on his pedestal. What think you?'[Pg 206]

'I should judge you took me, Demetrius, for the priest of a temple, or a noble of the land. The price of such a piece of sculpture would swallow up more than all I am worth. Besides, though I might not worship myself—though I say not but I might—I should give an ill example to others, who, if they furnished themselves or their churches with similar forms, might not have power over themselves, but relapse into the idolatry from which they are but just escaped.'

'All religions, as to their doctrine and precept, are alike to me,' replied Demetrius, 'only, as a general principle, I should ever prefer that which has the most gods. Rome shows excellent judgment in adopting all the gods of the earth, so that if the worship of one god will not bring prosperity to the nation, there are others in plenty to try their fortune with again. Never doubt, brother, that it is because you Christians have no gods, that the populace and others are so hostile to you. Only set up a few images of Christ, and some of the other founders of the religion, and your peace will be made. Otherwise I fear this man-killer will, like some vulture, pounce upon you and tear you piecemeal. What, brother, have you learned of Aurelia?'

'Nothing with certainty. I could find only a confirmation from every mouth, but based on no certain knowledge, of the rumor that reached us early in the morning. But what is so universally reported, generally turns out true. I should, however, if I believed the fact of her imprisonment, doubt the cause. I said that I could conceive of no other cause, and feared that if the fact were so, the religion of Aurelian was the reason of her being so dealt with. It was like Aurelian, if he[Pg 207] had resolved upon oppressing the Christians to any extent whatever, that he should begin with those who were nearest to him; first with his own blood, and then with those of his household.'

With this, and such like conversation, I passed a pleasant hour at the rooms of Demetrius.

My wish was, as I turned from the apartments of Demetrius, to seek the Emperor