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

reform in the authority and doctrine of Christ, we are now left, as doubtless it is on the whole best for our character and our virtues we should be, to our own unassisted strength, to combat with all the evils that may assail us, both from without and within. For myself, I can meet this tempest without a thought of reluctance or dread. I am a solitary man; having neither child nor relative to mourn my loss; I have friends indeed, whom I love, and from whom I would not willingly part; but, if any considerable purpose is to be gained by my death to that cause for which I have lived, neither I nor they can lament that it should occur. Under these convictions as to my own fate—and that of all, must I say and believe? no; I cannot, will not, believe that humanity has taken its final departure from the bosom of Aurelian—I turn to one[Pg 437] bright spot, and there my thoughts dwell, and there my hopes gather strength, and that is here where you, Piso, and you, lady, will still dwell, too high for the aim of the imperial murderer to reach. Here I shall believe will there he an asylum for many a wearied spirit, a safe refuge from the sharp pelting of the storm without. And when a calm shall come again, from beneath this roof, as once from the ark of God, shall there go forth those who shall again people the waste-places of the church, and change the wilderness of death into a fruitful garden full of the plants of Heaven.'

'That it is the present purpose of Aurelian to spare me,' I answered, 'whatever provocation I may give him, I fully believe. He is true; and his word to that end, with no wish expressed on my part, has been given. But do not suppose that in that direction at least he may not change his purpose. Superstitiously mad as he now is, a mere plaything too in the bloody hands of Fronto—and nothing can well be esteemed as more insecure than even my life, privileged and secure as it may seem. If it should occur to him, in his day or his night visions and dreams, that I, more than others, should be an acceptable offering to his god, my life would be to him but that of an insect buzzing around his ear; and being dead by a blow, he would miss me no more. Still, let the mercy that is vouchsafed, whether great or little, be gratefully confessed.'

You then see, Fausta, the position in which your old friends now stand here in Rome. Who could have believed, when we talked over our dangers in Palmyra, that greater and more dreadful still awaited us in our own home. It has come upon us with such sudden[Pg 438]ness that we can scarce believe it ourselves. Yet are we prepared, with an even mind and a trusting faith, for whatever may betide.

It is happy for me, and for Julia, that our religion has fixed within us so firm a belief in a superintending Providence—who orders not only the greatest but the least events of life, who is as much concerned for the happiness and the moral welfare of the humblest individual, as he is for the orderly movement of a world—that we sit down under the shadows that overhang us, perfectly convinced that some end of good to the church or the world is to be achieved through these convulsions, greater than could have been achieved in any other way. The Supreme Ruler, we believe, is infinitely wise and infinitely good. But he would be neither, if unnecessary suffering were meted out to his creatures. This suffering then is not unnecessary. But through it, in ways which our sight now is not piercing enough to discern—but may hereafter be—shall a blessing redound both to the individuals concerned, to the present generation, and a remote posterity, which could not otherwise have been secured. This we must believe; or we must renounce all belief.

Forget not to remember us with affection to Gracchus and Calpurnius.

I also was present at the hearing of Probus. But of that I need say nothing; Piso having so fully written concerning it to the daughter of Gracchus.

Early on the following day I was at the Gardens of[Pg 439] Sallust, where I was present both with the Emperor and Livia, and with the Emperor and Fronto, and heard conversations which I here record.

When I entered the apartment, in which it was customary for the Empress to sit at this time of the day, I found her there engaged upon her embroidery, while the Emperor paced back and forth, his arms crossed behind him, and care and anxiety marked upon his countenance. Livia, though she sat quietly at her work, seemed ill at ease, and as if some thought were busy within, to which she would gladly give utterance. She was evidently relieved by my entrance, and immediately made her usual inquiries after the health of the Queen, in which Aurelian joined her.

Aurelian then turned to me and said,

'I saw you yesterday at the Palatine, Nicomachus; what thought you of the Christian's defence?'

'It did not convert me to his faith—'

'Neither, by the gods! did it me,' quickly interrupted Aurelian.

'But,' I went on, 'it seemed to show good cause why they should not be harshly or cruelly dealt with. He proved them to be a harmless people, if not positively profitable to the state.'

'I do not see that,' replied the Emperor. 'It is impossible they should be harmless who sap the foundations of religion; it is impossible they should be profitable who seduce from their allegiance the good subjects of the empire; and this religion of the Christians does both.'

'I agree that it is so,' I rejoined, 'if it is to be as[Pg 440]sumed in the controversy that the prevailing religion of the Romans is a perfect one, and that any addition or alteration is necessarily an evil. That seems to be the position of Porphyrius and others. But to that I can by no means assent. It seems to me that the religions of mankind are susceptible of improvement as governments are, and other like institutions; that what may be perfectly well suited to a nation in one stage of its growth, may be very ill adapted to another; that the gods in their providence accordingly design that one form of religious worship and belief should in successive ages be superseded by others, which shall be more exactly suited to their larger growth, and more urgent and very different necessities. The religion of the early days of Rome was perhaps all that so rude a people were capable of comprehending—all that they wanted. It worked well for them, and you have reason for gratitude that it was bestowed upon them, and has conferred so great benefits upon the preceding centuries. But the light of the sun is not clearer than it is that, for this present passing age, that religion is stark naught.'

The Emperor frowned, and stood still in his walk, looking sternly upon me; but I heeded him not.

'Most, of any intelligence and reflection,' I continued, 'spurn it away from them as fit but for children and slaves. Must they then be without any principle of this kind? Is it safe for a community to grow up without faith in a superintending power, from whom they come, to whom they are responsible? I think not. In any such community—and Rome is becoming such a one—the elements of disruption, anarchy, and ruin, are there at work, and will overthrow it. A society of[Pg 441] atheists is a contradiction in terms. Atheists may live alone, but not together. Will you compel your subjects to become such? If a part remain true to the ancient faith, and find it to be sufficient, will you deny to the other part the faith which they crave, and which would be sufficient for them? I doubt if that were according to the dictates of wisdom and philosophy. And how know you, Aurelian, that this religion of Christ may not be the very principle which, and which alone, may save your people from atheism, and your empire from the ruin that would bring along in its train?'

'I cannot deny,' said the Emperor in reply, 'that there is some sense and apparent truth in what you have said. But to me it is shadowy and intangible. It is the speculation of that curious class among men, who, never satisfied with what exists, are always desiring some new forms of truth, in religion, in government, and all subjects of that nature. I could feel no more certain of going or doing right by conforming to their theories, than I feel now in adhering to what is already established. Nay, I can see safety nowhere but in what already is. There is the only certainty. Suppose some enthusiast in matters of government were to propose his system, by which the present established institutions were all to be abandoned and new ones set up, should I permit him to go freely among the people, puzzling their heads with what it is impossible they should understand, and by his sophistries alienating them from their venerable parent? Not so, by Hercules! I should ill deserve my office of supreme guardian of the honor and liberties of Rome, did I not mew him up[Pg 442] in the Fabrician dungeons, or send him lower still to the Stygian shades.'

'But,' said Livia, who had seemed anxious to speak, 'though it may be right, and best for the interests of Rome, to suppress this new worship, yet why, Aurelian, need it be done at such expense of life? Can no way be devised by which the professors of this faith shall be banished, for instance, the realm, and no new teachers of it permitted to enter it afterward but at the risk of life, or some other appointed penalty? Sure I am, from what I heard from the Christian Probus, and what I have heard so often from the lips of Julia, this people cannot be the sore in the body of the state which Fronto represents them.'

'I cannot, Livia,' replied the Emperor, 'refuse to obey what to me have been warnings from the gods.'

'But may not the heavenly signs have been read amiss?' rejoined Livia.

'There is no truth in augury, if my duty be not where I have placed it,' answered Aurelian.

'And perhaps, Aurelian,' said the Empress, 'there is none. I have heard that the priests of the temples play many a trick upon their devout worshippers.'

'Livia, it has doubtless been so; but you would not believe that Fronto has trifled with Aurelian?'

'I believe Fronto capable of any crime by which the gods may be served. Have you not heard, Aurelian what fell from the dying Christian's lips?'

'I have, Livia; and have cast it from me as at best the coinage of a moonstruck mountebank. Shall the word of such a one as Macer the Christian, unseat my[Pg 443] trust in such a one as Fronto? That were not reasonable, Livia.'

'Then, Aurelian, if not for any reason that I can give, for the love you bear me, withhold your hand from this innocent people. You have often asked me to crave somewhat which it would be hard for you to grant, that you might show how near you hold me. Grant me this favor, and it shall be more to me than if you gave me the one half the empire.'

The Emperor's stern countenance relaxed, and wore for a moment that softened expression, accompanied by a smile, that on his face might be termed beautiful. He was moved by the unaffected warmth and winning grace with which those words were spoken by Livia. But he only said,

'I love thee, Livia, as thou knowest,—but not so well as Rome or the gods.'

'I would not, Aurelian,' replied the Empress, 'that love of me should draw you away from what you owe to Rome—from what is the clear path of a monarch's duty; but this seems at best a doubtful case. They who are equally Roman in their blood differ here. It is not wrong to ask you, for my sake, to lean to the side of mercy.'

'You are never wrong, Livia. And were it only right to—'

'But are you not, Aurelian, always sure of being right in being merciful? Can it ever afterward repent you that you drew back from the shedding of blood?'

'It is called mercy, Livia, when he who has the power spares the culprit, forgives the offence, and sends him[Pg 444] from the gibbet or the cross