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

is to be thanked for this danger, for that the church needs it! The brief prosperity it has enjoyed since the time of Valerian and Macrianus, has corrupted it, and it must be purged anew, and tried by fire! I think not that; but I think this; that if suffering ever so extreme is ordained, there will be a virtue begotten in the souls of the sufferers, and abroad through them, that shall prove it not to have been in vain.'

'I can believe what you say,' said Julia, 'at least I can believe in the virtue ascribed to labor, and the collision with difficulty. Suffering is passive; may it not be that we may come to place too much merit in this?'

'It is not to be doubted that we may,' replied Probus. 'The temptation to do so is great. It is easy to suffer. In comparison with labor and duty—life-long labor and duty—it is a light service. Yet it carries with it an imposing air, and is too apt to take to itself all the glory of the Christian's course. Many who have lived as Christians but indifferently have, in the hour of persecution, and in the heat of that hour, rushed upon death and borne it well, and before it extremest torture, and gained the crown of martyrdom and the name of saint—a crown not always without spot—a name not always honorable. He who suffers for Christ must suffer with simplicity—even as he has lived with simplicity. And when he has lived so, and endured the martyr's death at last, that is to be accounted but the last of many acts of duty which are essentially alike—unless it may be that in many a previous conflict over temptation and the world and sin, there was a harder vic[Pg 309]tory won, and a harder duty done, than when the flames consumed him, or the beasts tare him limb from limb.'

'Yet, Probus,' continued Julia, 'among the humble and the ignorant, where we cannot suppose that vanity could operate, where men have received Christianity only because it seemed to them just the faith they needed, and who then when it has been required that they renounce it, will not do so, but hold steadfastly to what they regard the truth of God, and for it take with meekness and patience all manner of torture, and death itself—there is surely here great virtue! Suffering here has great worth and sets upon the soul the seal of God. Is it not so?'

'Most assuredly it is,' answered Probus. 'O there is no virtue on earth greater than theirs! When dragged from their quiet homes—unknown, obscure, despised, solitary, with not one pitying eye to look on upon their sufferings, with none to record their name, none to know it even—they do, nevertheless, without faltering, keep true to their faith, hugging it to them the closer the more it is tried to tear them asunder—this, this is virtue the greatest on earth! It is a testimony borne to the truth of whatever cause is thus supported, that is daily bringing forth its fruits in the conviction and conversion of multitudes. It is said, that in the Decian persecution, it was the fortitude and patience under the cruelest sufferings of those humble Christians whom no one knew, who came none knew whence, and who were dying out of a pure inward love of the faith they professed, that fell upon the hearts of admiring thousands with more than the force of miracle, and was the cause of the great and sudden growth of our numbers which then took place.[Pg 310] Still, suffering and dying for a faith is not unimpeachable evidence of its truth. There have been those who have died and suffered for idolatries the most abhorred. It is proof, indeed, not at all of truth itself, but only of the deep sincerity of him who professes it.'

'Yes,' replied Julia, 'I see that it is so. But then it is a presumption in behalf of truth, strong almost as miracles done for it, when so many—multitudes—in different ages, in the humblest condition of life, hesitate not to die rather than renounce their faith in a religion like this of Christianity; which panders to not one of man's passions, appetites or weaknesses, but is the severest censor of morals the world has ever seen; which requires a virtue and a purity in its disciples such as no philosopher ever dared to impose upon his scholars; whose only promise is immortality—and that an immortality never to be separated from the idea of retribution as making a part of it. They, who will suffer and die for such a religion, do by that act work as effectively for it, as their master by the signs and wonders which he did. If Christianity were like many of the forms of Paganism; or if it ministered to the cravings of our sensual nature, as we can conceive a religion might do; if it made the work of life light, and the reward certain and glorious; if it relieved its followers of much of the suffering, and fear, and doubt, that oppress others—it would not be surprising that men should bear much for its sake; and their doing so, for what appealed so to their selfishness, would be no evidence, at all to be trusted, of its truth. But as it is, they who die for it afford a presumption in behalf of it, that appeals to the reason almost or quite with the force of demonstration. So, I[Pg 311] remember well, my reason was impressed by what I used to hear from Paul of the sufferings of the early Christians.'

While Julia had been saying these things, it had seemed to me as if there was an unusual commotion in the streets; and as she ended I was about to look for the cause of it, when the hasty steps of several running through the hall leading from the main entrance of the house prevented me, and Milo breathless, followed by others of the household, rushed into the apartment where we sat, he exclaiming with every mark of fear and horror upon his countenance,

'Ah! sir, it is all just as I was told by Curio it would be; the edicts are published on the capitol. The people are going about the streets now in crowds, talking loud and furiously, and before night they say the Christians will all be delivered to their pleasure.'

Soon as Milo could pause, I asked him 'if he had read or seen the edicts?'

'No, I have not,' he answered; 'I heard from Curio what they were to be.'

I told Julia and Probus that such I did not believe was their tenor. It did not agree with usage, nor with what I had gathered from Aurelian of his designs. But that their import was probably, at present, no more than deprivation of a portion of their freedom and of some of their privileges. It was the purpose of Aurelian first to convert back again the erring multitudes to Paganism, for which time must be granted.

But my words had no effect to calm the agitation of our slaves, who, filled with terror at the reports of Milo, and at the confusion in the streets, had poured into the[Pg 312] room, and were showing in a thousand ways their affection for us, and their concern. Some of this number are Christians, having been made so by the daily conversations which Julia has had with them, and the instruction she has given them in the gospels. Most however are still of that religion in which they were reared, as they are natives of the East, of the North, or of Africa. But by all, with slight differences, was the same interest manifested in our safety. They were ready to do anything for our protection; and chiefly urgent were they that we should that very night escape from Rome—they could remain in security and defend the palace. When they had thus in their simple way given free expression to their affections, I assured them that no immediate danger impended, but even if it did, I should not fly from it, but should remain where I was; that the religion for which I might suffer was worth to those who held it a great deal more than mere life—we could easily sacrifice life for it, if that should be required. Some seemed to understand this—others not; but they then retired, silent and calm, because they saw that we were so.

Soon as they were withdrawn, I proposed to Probus that we should go forth and learn the exact truth. We accordingly passed to the street, which, as it is one that forms the principal avenue from this part of the city to the capitol, we found alive with numbers greater than usual, with their faces turned toward that quarter. We joined them and moved with them in the same direction. It was a fearful thing, Fausta, even to me, who am rarely disturbed by any event, to listen to the language which fell on my ear on all sides from the lips of[Pg 313] beings who wore the same form as myself, and with me have a right to the name of man. It was chiefly that of exultation and joy, that at length the power of the state was about to strike at the root of this growing evil—that one had taken hold of the work who would not leave it, as others had, half accomplished, but would finish it, as he had every other to which he had put his hand.

'Now we shall see,' cried one, 'what he whose hand bears the sword of a true soldier can do, and whether Aurelian, who has slain more foes of Rome abroad than emperor before ever did, cannot do as well by enemies at home.'

'Never doubt it,' said another. 'Before the ides of the month now just come in, not a Christian will be seen in the streets of Rome. They will be swept out as clean, as by Varus they now are of other filth. The Prefect is just the man for the times. Aurelian could not have been better matched.'

'Lucky this,' said still another as he hurried away, 'is it not? Three vessels arrived yesterday stowed thick with wild beasts from Africa and Asia. By the gods! there will be no starving for them now. The only fear will be that gorged so they will lose their spirit.'

'I don't fear that,' said his older companion. 'I remember well the same game twenty-five years ago. The fact was then that the taste of human blood whetted it for more and more, and, though glutted, their rage seemed but to become more savage still; so that, though hunger was fed to the full, and more, they fell upon fresh victims with increased fury—with a sort of madness as it were. Such food, 'tis said, crazes them.[Pg 314]

Others were soon next us from whom I heard,

'Let every soul perish. I care not for that, or rather I do. Let all die I say; but not in this savage way. Let it be done by a proper accusation, trial, and judgment. Let profession of atheism be death by a law, and let the law be executed, and the name will soon die. Inevitable death under a law for any one who assumes the name, would soon do the work of extermination—better than this universal slaughter which, I hear, is to be the way. Thousands are then overlooked in the blind popular fury; the work by and by ceases through weariness; it is thought to be completed—when lo! as the first fury of the storm is spent, they come forth from their hiding-places, and things are but little better than before.'

'I think with you,' said the younger companion of him who had just spoken; 'and besides, Romans need not the further instruction in the art of assassination, which such a service would impart. Already nothing comes so like nature to a Roman as to kill; kill something—if not a beast, a slave—if there is no slave at hand, a Christian—if no Christian, a citizen. One would think we sucked in from our mothers not milk but blood—the blood too of our Parent Wolf. If the state cannot stand secure, as our great men say, but by the destruction of this people, in the name of the gods, let the executioners do the work, not our sons, brothers, and fathers. So too, I say, touching the accursed games at the Flavian and elsewhere. What is the effect but to make of us a nation of man-butchers? as, by the gods, we already are. If the gods send not something or[Pg 315] somebody to mend us, we shall