Zenobia; or, the Fall of Palmyra by William Ware (latest ebook reader TXT) 📖

far as I understand it, is the character of the Christian philosophy--for philosophy I must think it deservedly called. It is admitted into the mind with ease. But once being there, its operation is continually to exalt and refine it--leading it upwards forever to some higher point than it has hitherto arrived at. I do not deny an elevating power to your philosophy when once an inmate of the soul--I only assert the difficulty of receiving it on the part of the common mind.' 'And the common mind has nothing to do,' replied the Greek, 'with Plato or his wisdom. They are for minds of a higher order. Why should the man who makes my sandals and my cloak be at the same time a philosopher? Would he be the happier? In my opinion, it would but increase his discontent. Every stitch that he set would be accompanied by the reflection, "What a poor employment is this for a soul like mine, imbued with the best wisdom of Greece," and if this did not make him miserable at his task, it would make him contemptible when he should forsake it to do the work of some Polemo--who, it may safely be presumed, has made some such exchange of occupation. No. Philosophy is not for the many, but the few. Parts there are of it which may descend and become a common inheritance. Other parts there are, and it is of these I speak, which may not.'

'Therein,' I rejoined, 'I discern its inferiority to Christianity, which appeals to all and is suited to all, to lowest as well as highest, to highest as well as lowest.'

'But I remember to have been told,' said the Greek in reply, 'that Christian teachers too have their mysteries--their doctrines for the common people, and their refinements for the initiated.'

'I have heard not of it,' I answered; 'if it be so I should lament it. It would detract from its value greatly in my judgment.'

'Where your information fails, Piso, mine perhaps may serve,' said Julia, as I paused at fault. 'It is indeed true, as has been hinted by Longinus, that some of the Christian doctors, through their weak and mistaken ambition to assimilate their faith the nearest possible to the Greek philosophy, have magnified the points in which the least resemblance could be traced between them; and through the force of a lively imagination have discovered resemblances which exist only in their fancies. These they make their boast of, as showing that if Platonism be to be esteemed for its most striking peculiarities, the very same, or ones nearly corresponding, exist also in Christianity. Thus they hope to recommend their faith to the lovers of philosophy. Many have by these means been drawn over to it, and have not afterward altered any of their modes of life, and scarce any of their opinions; still wearing the philosopher's robe and teaching their former doctrines, slightly modified by a tincture of Christianity. However the motive for such accommodation may be justified, it has already resulted and must do so more and more to the corruption and injury of Christianity. This religion, or philosophy, whichever it should be called, ought however,' continued the Princess, addressing particularly the Greek, 'certainly to be judged on its own merits, and not by the conduct or opinions of injudicious, weak, or dishonest advocates. You are not willing that Plato should be judged by the criticisms of a Polemo, but insist that the student should go to the pages of the philosopher himself, or else to some living expositor worthy of him. So the Christian may say of christianity. I have been a reader of the Christian records, and I can say, that such secret and mysterious doctrines as you allude to, are not to be found there. Moreover, I can refer you, for the same opinion, to Paul of Antioch--I wish he were here--who, however he may depart from the simplicity of the Christian life, maintains the simplicity of its doctrine.'

'You have well shown, my fair pupil,' replied the philosopher, 'that the imputation upon Christianity, of a secret and interior doctrine for the initiated alone, is unjust, but therein have you deprived it of the very feature that would commend it to the studious and inquisitive. It may present itself as a useful moral guide to the common mind, but scarcely can it hope to obtain that enthusiastic homage of souls imbued with the love of letters, and of a refined speculation, which binds in such true-hearted devotion every follower of Plato to the doctrine of his divine master.'

At this moment Zabdas and Otho entered the apartment, and drawing near to our group to salute the Queen, our conversation was broken off. I took occasion, while this ceremony was going through, to turn aside and survey the various beauty and magnificence of the room, with its rare works of art. In this I was joined by Longinus, who, with a taste and a power which I have seen in no other, descanted upon the more remarkable of the pictures and statues, not in the manner of a lecturer, but with a fine perception and observance of that nice line which separates the learned philosopher from the polite man of the world. He was both at once. He never veiled his learning or his genius, and yet never, by the display of either, jarred the sensibilities of the most refined and cultivated taste.

When we had in this way passed through the apartment, and were standing looking toward where Zenobia sat engaged in earnest conversation with Gracchus and Zabdas, Longinus said,

'Do you observe the restlessness of the Queen, and that flush upon her cheek? She is thinking of to-morrow and of the departure of the ambassadors. And so too is it with every other here. We speak of other things, but the mind dwells but upon one. I trust the Queen will not lose this fair occasion to gather once more the opinions of those who most love and honor her. Piso, you have seen something of the attachment of this people to their Queen. But you know not the one half of the truth. There is not a living man in Palmyra, save only Antiochus, who would not lay down his life for Zenobia. I except not myself. This attachment is founded in part upon great and admirable qualities. But it is to be fully explained only when I name the fascinations of a manner and a beauty such as poets have feigned in former ages, but which never have been realized till now. I acknowledge it,--we are slaves yoked to her car, and ask no higher felicity or glory.'

'I wonder not,' said I; 'though a Roman, I have hardly myself escaped the common fate; you need not be surprised to see me drawn, by-and-by, within the charmed circle, and binding upon my own neck the silken chains and the golden yoke. But see, the Queen asks our audience.'

We accordingly moved toward the seat which Zenobia now occupied, surrounded by her friends, some being seated and others standing without order around her.

'Good friends,' she said, 'I believe one thought fills every mind present here. Is it not better that we give it utterance? I need the sympathy and the counsel of those who love me. But I ask not only for the opinions of those who agree with me, but as sincerely for those of such as may differ from me. You know me well in this, that I refuse not to hearken to reasons, the strongest that can be devised, although they oppose my own settled judgment. Upon an occasion like this it would ill become the head of a great empire to shut out the slenderest ray of light that from any quarter might be directed upon the questions which so deeply interest and agitate us. I believe that the great heart of my people goes with me in the resolution I have taken, and am supported in by my council; but I am well aware, that minds not inferior to any in strength, and hearts that beat not less warmly toward their country and toward me than any others, are opposed to that resolution, and anticipate nought but disaster and ruin from a conflict with the masters of the world. Let us freely open our minds each to other, and let no one fear to offend me, but by withholding his full and free opinion.'

'We who know our Queen so well,' said Gracchus, 'hardly need these assurances. Were I as bitterly opposed to the measures proposed as I am decidedly in favor of them, I should none the less fearlessly and frankly declare the reasons of my dissent. I am sure that every one here experiences the freedom you enjoin. But who will need to use it? For are we not of one mind? I see indeed one or two who oppose the general sentiment. But for the rest, one spirit animates all, and what is more, to the farthest limits of the kingdom am I persuaded the same spirit spreads, and possesses and fills every soul. The attempt of Aurelian to control us in our affairs, to dictate to us concerning the limits of our empire so far removed, is felt to be a wanton freak of despotic power, which, if it be not withstood in its first encroachment, may proceed to other acts less tolerable still, and which may leave us scarcely our name as a distinct people--and that covered with shame. Although a Roman by descent, I advocate not Roman intolerance. I can see and denounce injustice in Aurelian as well as in another. Palmyra is my country and Zenobia my Queen, and when I seek not their honor, may my own fall blasted and ruined. I stand ready to pledge for them in this emergency, what every other man of Palmyra holds it his privilege to offer, my property and my life, and if I have any possession dearer than these, I am ready to bring and lay it upon the same altar.'

The eyes of Zenobia filled at the generous enthusiasm of her faithful counsellor--and, for Fausta, it was only a look and sign of the Queen that held her to her seat.

Longinus then, as seemed to be his place, entered at length into the merits of the question. He did not hesitate to say that at the first outbreak of these difficulties he had been in favor of such concessions to the pride of Rome as would perhaps have appeased her and cast no indignity upon Palmyra. He did not scruple to add that he had deeply disapproved and honestly censured that rash act of the young princes in assuming the garb and state of Cæsars. He would rather leave to Rome her own titles and empire, and stand here upon a new and independent footing. It was a mad and useless affront, deeply wounding to the pride of Aurelian, and the more rankling as it was of the nature of a personal as well as national affront. He withheld not blame too from that towering ambition which, as he said, coveted the world because the gods had indeed imparted a genius capable to rule the world. He had exerted all his powers to moderate and restrain it, by infusing a love of other than warlike pursuits. 'But,' said he, 'the gods weave the texture of our souls, not ourselves; and the web is too intensely wove and drenched in too deep a dye for us to undo or greatly change. The eagle cannot be tamed down to the softness of a dove, and no art of the husbandman can send into the gnarled and knotted oak the juices that shall smooth and melt its stiffness into the yielding pliancy of the willow. I wage no war with the work of the gods. Besides, the demands of Rome have now grown to such a size that they swallow up our very existence as a free and sovereign state. They leave us but this single city and province out of an empire that now stretches from the Nile to the Bosphorus--an empire obtained by what cost of blood and treasure I need not say, any more than by what consummate skill in that art which boasts the loftiest minds of all ages.' He went on to say, that Palmyra owed a duty not only to herself in this matter, but to the whole East, and even to the world. For what part of the civilized world had not been trampled into dust by the despotism of almighty Rome? It was needful to the well-being of nations that some power should boldly stand forth and check an insolence that suffered no city nor kingdom to rest in peace. No single people ought to obtain universal empire. A powerful nation was the more observant of the eternal principles of honor